Jiiches was foil of business tetttngJus money cr casana up his accounts. 

3 1 . 4>5. 

BOSTON. LINCOLN & EDMANDS. 



THE 

OF i *S // 

TRUE 

BY BENJAMIN REACH. 



REVISED AND IMPROVED. 
WITH 

A MEMOIR OF HIS LIFE. 

BY HOWARD MALCOM, 
PASTOR OF FEDERAL-ST. BAPTIST CHURCH, BOSTON. 




Ronton : 



PUBLISHED BY LINCOLN & EDMANDS, 
No. 59 Washington-Street. 

1829. 




DISTRICT OF MASSACHUSETTS, to wit: 

District CUrVs Office, 
BE IT REMEMBERED, That on the thirty-first day of Je~ 
ly, A. D. 1829, in the fifty third year of the Independence of the 
United States of America, Lincoln & Edmands, of the said district, have 
deposited in this office the title of a Book, the right whereof they 
claim as Proprietors, in the words following, to wit : 

u The Travels of True Godliness. By Benjamin Keach. Revised 
and improved. With a Memoir of his Life. By Howard Malconu 
Pastor of the Federal-Street Baptist Church, Boston." 

In Conformity to the Act of the Congress of the United States, en- 
titled, "An Act for the encouragement of Learning, "by securing the 
copies, of Maps, Charts, and Books, to the Authors and Proprietors of 
such copies during the times therein mentioned 5 " and also to an Act. 
entitled, " An Act supplementary to an Act, entitled, An Act for the 
encouragement of Learning, by securing the copies of Maps, Charts,, 
and Books to the Authors and Proprietors of such copies during the 
times therein mentioned: and extending the benefits thereof to the 
arts ot Designing, Engraving, and Etching Historical and other Prints." 
JNO. W. DAVIS, Clerk of the District of Massachusetts, 



PREFACE. 



The Editor hopes he has rendered an acceptable 
service to the religious public, by bringing forth from 

|- almost entire oblivion, this small but admirable trea* 
tise. The strenuous efforts of Authors and Publish- 
' ers to attract attention to new works, and the ne- 
: cessarily greater interest we feel in the present than in 

* the past, combine to throw the books of former years 
into increasing obscurity. Though books abound in 
every department of knowledge or piety, yet those 
of a proper kind do not abound, at least, on practical 
religion. Sabbath Schools and Tract Societies, to- 
gether with extended education, have created a taste 
for reading, which it has become extremely difficult 
to supply. We are deplorably deficient in books for 
private Christians and common readers, which pos- 
sess interest without fiction-— religion without sectari- 
anisms—plainness of style without vulgarity — and im- 
portance of matter without being above general com- 
prehension. These excellencies, the Editor thinks are 
eminently displayed in this little volume. 

Most works of this kind, since Bunyan's Pilgrim's 
Progress, have been clumsy imitations of that immor- 
tal production, and have fallen into merited contempt. 
Keach is entitled to the merit of originality, not less 
than that of skilL His line of metaphor is wholly 
diverse from that of Bunyan. While that delineates 



iv 



PREFACE. 



the progress of a soul in sanctification, this depicts re- 
ligion itself as a pilgrim, and describes the treatment 
it receives from the various orders of men. In point 
of theological accuracy, devout temper, and useful 
tendency, the Travels of True Godliness may bear 
comparison with Pilgrim's Progress. The admirers 
of Bunyan cannot fail to be pleased with Keach. 

Considerable liberties have necessarily been taken 
with the style, as the work was written an hundred 
and fifty years ago ; but the sentiments have in no in- 
stance been varied in the least. The Memoir has 
been prepared with much attention, expressly for this 
edition of the work. 

Those who adopt as one of their modes of benevo- 
lence, the distribution of awakening tracts, will find 
this happily suited to their purpose, and adapted to a 
great variety of characters. To Christians it will 
prove an excellent closet companion, containing judi- 
cious and satisfactory helps to self-examination, and 
designating the true and false marks of grace, with 
remarkable precision. May the divine blessing at- 
tend it. 

H. M. 



Boston, June l 3 1829. 



TO THE READER, 



Ik this tract are shown the many snares and tempta- 
tions that attend both riches and poverty, youth and old 
age ; together with the chief reasons why most people, of 
all ranks and qualities, are such great strangers and en- 
emies to true godliness. The legalist and formal hypo- 
crite may here see what dangers they are in : also you 
have an account of many errors and heresies, with a 
detection of Antinomian errors. True Godliness is 
described in his own primitive internal and external 
beauty and glory, being vindicated from all calumnies 
and reproaches cast upon him in this and former ages ; 
with his sad lamentation, in respect of the prevailing 
power of vice, ungodliness, papistry, and other ene- 
mies at home and abroad. Also the usefulness of con- 
sideration, and of the utmost improvement of the 
means, in order to union with Christ and true conver- 
sion, is clearly exhibited, together with the causes and 
fatal consequences of apostasy. 

If thou art a believer, read with delight. But if 
thou art an enemy to True Godliness, read and trem- 
ble : for the great happiness of the one, and the miser- 
able condition of the other, is here laid before thy 
eyes. 

In this treatise, you may see the little cause the 
godly have to mourn in the worst of times, or the un- 
godly to rejoice in the best of times. I hope none will 
be offended because True Godliness is here presented 



vi 



TO THE READER. 



in an allegory, since the Holy Scriptures abound with 
them, and so fully justify our essay herein. But since 
it hath been abroad near twenty years, and hath found 
kind acceptance amongst people of all persuasions, I 
need not say any thing farther as to that ; yet know- 
ing that the times are quite changed, to what they 
were when first it was published, I have corrected this 
edition, and made great additions. 

And as I have received an account from many, what 
good God hath done by it to their souls, so if any re- 
ceive profit by this, I shall rejoice ; and to that end 
shall commit it and thee, to the blessing of Jehovah, in 
whom I still remain,, through infinite grace, 

Thy soul's friend and servant, 

BENJAMIN REACH, 

fforselydown, Fair- Street 9 
May 31, 1700, 



MEMOIR 

OF 

REV. BENJAMIN REACH. 



Benjamin Keach was born at Stokeham, in 
Buckinghamshire, England, Feb. 29, 1640. He 
had the inestimable blessing of pious parents, 
but though in respectable circumstances, the} 
were unable to give him a liberal education, 
which, at that day, was so much more expensive 
and difficult than at present. He was, therefore, 
placed at a trade. Soon, however, it was per- 
ceived by his uncommon love of books, and crit- 
ical manner of readiDg the Scriptures, that the 
employment was uncongenial. He, notwith- 
standing, continued at his business about three 
years, during which time, he was led by observ- 
ing the entire silence of the sacred oracles on 
the subject of infant baptism, to enter on a 
deliberate examination of that subject, which 
resulted in his joining a Baptist church in that 
county. 

The church discovering his piety and talents, 
about three years afterwards, in 1658, called 



8 



him to the solemn work of the ministry. He 
was now in his 18th year, and for about two 
years he pursued his work with great comfort 
and success, and much to the edification of those 
who heard him. The Baptists in the part where 
he lived, generally held the sentiments of the 
Remonstrants, or Arminians, and from these 
he imbibed and maintained it ; till on coming 
to London, where he had an opportunity of con- 
sulting both men and books, he found that the 
different opinions upon these subjects had given 
rise to two denominations of Baptists. Exam- 
ining this point more closely, he in a few years 
came to a clear understanding of the Calvinis- 
tic sentiments, and continued to maintain them 
during life. 

In the year 1664, he wrote a little book, which 
many of his friends wished him to publish for 
the use of their children. This request he com- 
plied with, and entitled it, The Child's Instruct- 
or, or a New and Easy Primer. He did not put 
his name to it, and procured a friend to write a 
recommendatory preface ; from which it seems 
that he apprehended it would expose him to 
some difficulties, as there were several things 
in it contrary to the doctrines and ceremonies of 
the church of England. 

This book was no sooner printed, and some 
few of them sent down to him, than one Mr. 



9 



Stratford, a justice of the peace for that county, 
was informed of it. He immediately took a 
constable with him, and went to the house of 
Mr. Keach, where they seized all the books they 
could find, and bound him to appear at the as- 
sizes, to answer for his crime, in a recognizance 
of a hundred pounds himself, and two sureties of 
fifty pounds each. 

The assizes commenced at Aylesbury, October 
the 8th, 1664, and Lord Chief Justice Hyde, af- 
terwards Lord Clarendon, presided. The ac- 
count of this trial shows the shameful prostitu- 
tion of justice resorted to in order to punish the 
nonconformists, in those days of persecution. 

The treatment of Mr. Keach during this trial, 
was harsh and unreasonable, and the sentence 
severe. It is as follows : 

f< Benjamin Keach, you are here convicted for 
writing, printing, and publishing a seditious and 
schismatic al book, for which the court's judg- 
ment is this, and the court doth award, That you 
shall go to gaol for a fortnight without bail or 
mainprize ; and the next Saturday to stand up- 
on the pillory at Aylesbury in the open market, 
from eleven o'clock till one, with a paper on 
your head with this inscription : For writing, 
printing, and publishing a schismatical book, en- 
titled The Child' ! s Instructor, or a New and Easy 
Primer. And the next Thursday, to stand, in 
the same manner and for the same time, in the 



10 



market at Winslow ; and then your book shall 
be openly burnt before your face, by the com- 
mon hangman, in disgrace of you and your doc- 
trine. And you shall forfeit to the king's majes- 
ty the sum of twenty pounds, and shall remain 
in gaol until you mid sureties for your good be- 
haviour, and for your appearance at the next 
assizes ; then to renounce your doctrines, and 
make such public submission as shall be enjoined 
you. Take him away, keeper ! " 

All the attempts of his friends to obtain any 
abatement of this sentence were ineffectual. It 
was executed both at Aylesbury and Winslow, 
with even more exactness and rigor than was 
customarily used toward common malefactors. 

Though Mr. Keach seems not to have been 
daunted by persecution, yet considering how 
much it obstructed his usefulness in Bucking- 
hamshire, and how much greater opportunities 
of doing good would be afforded him in the me- 
tropolis, he removed to London in 1668. 

He had not been long in London, before he 
was invited to settle with a congregation in the 
Borough, and was solemnly ordained by imposi- 
tion of hands in 1668, being then 28 years of age. 

During four years after the settlement of Mr. 
Keach, they were obliged to meet from house to 
house, and though very careful to prevent being 
discovered, they were twice disturbed, and some 
of them indicted to appear at the Quarter Ses* 
sions. 



4 



11 



In 1672, when the declaration of indulgence 
was published, they built a meeting-house at the 
corner of Stoney Lane, Horselydown. It pleas- 
ed God to give such success to the ministry of 
Mr. Keach, that they soon increased so consid- 
erably, that the place was frequently enlarged 
till it became capable of containing nearly a 
thousand people. 

From this period to the revolution in 1688, 
Mr. Keach took a lively interest in every thing 
which related to the Protestant interest, wrote 
several of his best works, and embraced every 
opportunity to expose the iniquitious scenes that 
were transacted for the introduction of Popery. 

Mr. Keach appears to have taken an active part 
in the general assemblies held in London in 1689, 
&c. He was requested by the Association, to visit 
the baptized churches, in several parts of the king- 
dom, and to preach the gospel to them. In this 
journey, he was accompanied by Mr. Benjamin 
Dennis, and was attended with great success. 
His zeal for the Baptist denomination appeared 
by writing in defence of it; by encouraging min- 
isters who came to him from all parts of the 
kingdom ; and by procuring the erection of sev- 
eral meeting-houses for the worship of God. 

In 1692, Mr. Keach engaged in a controversy 
on the subject of baptism, with the Rev. Mr. 
Burkit, rector of Milden in Suffolk, and the well 
known author of the exposition of the New 
Testament. 



12 



He was led into this controversy by being so- 
licited by the Rev. J. Tredwell, pastor of the 
Baptist congregation at Lavingham, to reply to 
an attack on him and his people, by Mr. Burkit, 
whose parish adjoined Lavingham. Mr. B's 
piece was entitled " An argumentative and 'prac- 
tical Discourse on Infant Baptism" and was evi- 
dently written in great heat and indignation. 
The administration of immersion is caricatured 
so as to make it appear both ludicrous and dis- 
gusting. Tredwell and his brethren are called 
Anabaptists — the persons baptized are affirmed 
to have come up from the water covered with 
filth, and compared to creatures rising out of 
the bottomless pit. Mr. Reach's answer was 
entitled " The Rector Rectified." 

Mr. Keach was induced to reply to various 
other publications on the subject of baptism, 
which frequently extorted rejoinders, in which 
he was not always treated with decorum. Rus- 
sen in his " True Picture of the Anabaptists," 
published 1703, not only asserted in broad and 
general terms, that this sect was the most vile 
and pernicious that had ever appeared on the 
face of the earth, holding dangerous errors, and 
being men of profligate lives, but singled out 
Mr. Keach by name, and affirmed him guilty of 
uncleanness. So far from resorting to a civil 
process to punish such an accuser, Mr. Keach 
seems to have taken no notice whatever of this 



13 



slander. A number of his friends, however, a- 
mong whom were two members of Parliament, 
waited on the author, who refused to name his 
informant, or to attempt to sustain his allegation. 
So convinced, however, was the publisher of 
the injustice and cruelty of the allegation, that 
he appended to the book a certificate signed by 
twenty-eight gentlemen, among whom were 
some of the principal citizens of London. In 
this certificate it is not only set forth that the 
signers are " entirely satisfied that Mr. David 
Russen's assertion in his book entitled, A true 
Picture, fyc. that the said Mr. Keach had been 
accused of uncleanness, is false, groundless, and 
malicious," but the most honorable testimony is 
borne to his character as a christian and a min- 
ister. Thus did he shine with greater lustre, and 
his books acquire more extensive circulation. 

Mr. Keach took a considerable part also in 
some controversies among the Baptists, on sub- 
jects in which they were not agreed. Such as 
laying on of hands on baptized believers. The 
propriety of granting ministers a maintenance 
for their labors. Singing the praises of God in 
public worship. And the abrogation of the 
Seventh-day Sabbath. 

On the first of these subjects, viz. Laying on of 
hands, Mr. K. was very strenuous for its being 
an essential requisite to church membership, and 
practised it, therefore, on all he baptized. The 



14 



Baptist churches, however, have never seemed 
to regard this dispute as of any importance* and 
his book produced no special effect* On the 
subject of granting ministers a full maintenance, 
that they may be free from all secular anxieties, he 
assumed the affirmative, and argued in the most 
conclusive manner. So satisfactory was his 
treatment of the subject, that in the Assembly, 
1689, this work was particularly recommended 
by the whole body of ministers and messengers 
of 107 churches. 

The practice of singing in public worship was 
at that time by no means general among Baptist 
churches. So odious had been the pompous 
and theatrical music of the Popish Church, that 
many dissenters in reforming from the errors of 
that community, dispensed wholly with singing. 

Mr. K.'s treatise on this subject was published 
in 1691, entitled, " The Breach in God's Wor- 
ship repaired" fyc. In this controversy his suc- 
cess was very conspicuous : and about that time 
many of the churches in England commenced 
singing as a part of the public service of the 
sanctuary. He did not succeed, however, in re- 
conciling all the members of his own church ; 
and a portion of them withdrew, retaining the 
same principles as their brethren, but abolishing 
the use of psalmody, except at the close of the 
Lord's supper. This was the origin of the 
church in Maze Pond. After a few years it con- 



15 



formed to what was become the general prac- 
tice, and introduced singing. We notice an ex- 
postulation made by Mr. Keach in his writings 
during this controversy, because it serves to 
show the inflexible integrity of the early Bap- 
tists, in adhering to what they thought Scripture 
duty, though at the greatest hazard. He says : 
"Hath not the church sung at breaking of bread 
always for sixteen or eighteen years last past, nor 
would omit it in the time of the late persecution ? rf 
No doubt but their singing the praises of God 
had often disclosed their place of meeting to 
their persecutors. And as their Lord went from 
the supper to the garden, and from thence to the 
cross, so they had often left the Lord's table to 
appear at the magistrate's bar, and from thence 
be dragged to the prison. 

His work on the Jewish, and Christian Sab- 
bath, was published in 1700, entitled, " The Jew- 
ish Sabbath abrogated : or the Saturday Sabba- 
tarians confuted ; in two parts. — First, Proving 
the abrogation of the old Seventh-day Sabbath 
— Secondly, That the Lord's day is of divine ap- 
pointment. This was occasioned by some of his 
people embracing those sentiments. But the 
arguments he produced prevented their spread, 
so that but about three or four left him to unite 
with the Sabbatarians. 

Archbishop Tillotson was pleased to extol this 
book, and pay Mr. Keach many marks of favor. 



16 



This acquaintance between them was probably 
owing to Mr. John Griswold, pastor of the Bap- 
tist church in Barbican, for whom this pious pre- 
late had a great respect, and was often one of 
his hearers. 

The respect paid by Archbishop Tillotson to 
the Baptists probably arose from the circumstance 
of his father, who was " remarkable for a good 
understanding, and an uncommon knowledge of 
the Scriptures," being a Baptist. This was Mr. 
Robert Tillotson, a considerable clothier at 
Sowerby, in the parish of Halifax, Yorkshire. 
He embraced the sentiments of the Baptists 
when his son was very young ; and this gave 
rise to the report that the Archbishop had never 
been baptized in infancy, and led Dr. Birch to 
say in his sermon before the house of Com- 
mons, January 30, 1694, We have fathers of the 
church ivho never were her sons. To this the 
Archbishop alludes in a letter to Lady Russel, 
August 1, 1692. Speaking of King William, he 
says, " If it please God to preserve my good 
master, and to grant him good success, I have 
nothing more to wish in this world, but that 
God would grant children to this excellent 
prince; and that. I, who am said not to have 
been baptized myself, may have the honor to 
baptize a Prince of Wales."* 



* Birch's Life of Tillotson, p. 2 S 3, 298. 



17 

Mr. Keach not only wrote much on practi- 
cal subjects, as well as in defence of the truth,* 
but at times engaged in public disputations. 
One of these public discussions was with the 

*His Practical Works are, 

1. The child's instructor, or a new and easy prim- 
mer. The first piece he wrote, and for which he suf- 
fered so much. 24mo. 1664. 

2. A summons to the grave ; being Mr. John Nor- 
cofs funeral sermon. 12mo. 1676. 

S. TROPOLOGIA. A key to open Scripture met- 
aphors, 2 vols. Folio. 1682. A second edition of this 
work was published by the London booksellers a few 
years since. 

4. The travels of true godliness. 8vo. 

5. The progress of sin ; or the travels of ungodli- 
ness. 8vo. 

6. The counterfeit Christian ; or the danger of hy- 
pocrisy. 4to. 1691. 

7. The marrow of justification ; being several ser- 
mons on Rom. iv. 5. 4to. 1692. 

8. The everlasting covenant; being a funeral ser- 
mon for Mr. Henry Forty. 8vo. 1693. 

9. A Trumpet blown in Zion. 4to. 

10. A golden mine opened ; or the glory of God's 
rich grace displayed. 4to. 1694. 

11. God acknowledged ; being a sermon on a par- 
ticular fast. 4to. 1696. 

12. The early seeker, and love of a dying Saviour. 
12mo. 1697. 

13. The articles of the faith of the congregation of 
Horselydown. With the glory and discipline of a true 
church displayed. 12mo. 1697. 

14. The display of glorious grace ; or the covenant 
of grace opened. 8vo. 1698. 

B 



18 



people called Quakers: at another time with 
Unitarians, and once with some of the establish- 
ed clergy. The profitableness of this mode of 
controversy, however, is extremely doubtful. 



15. Jacob's ladder improved. 8vo. 1698. 

16. A call to weeping; or a warning concerning 
present miseries. 12mo. 1689. 

17. Instructions for children. 24mo. 

18. Gospel mysteries unveiled ; or an exposition of 
all the parables > kc. Folio. 1704. 

His Polemical Works. 

19. Mr. Baxter's arguments for believer's baptism. 
A sheet. 1674. 

20. Darkness vanquished ; being an answer to Dan- 
vers on the laying on of hands. 8vo, 1675. 

21. Gold refined ; or baptism in its primitive purity. 
8vo, 1689. 

22. Light broke forth in Wales. 8vo. 

23. The gospel ministers' maintenance vindicated. 
12mo. 1689. 

24. Antichrist stormed ; or the Popish church prov- 
ed to be mystery Babylon. 8vo. 1689. 

25. Pedobaptism ; being an answer to the Athenian 
Society. 4to. 1691. 

26. Breach repaired in God's worship ; or singing, 
&c. &c. 8vo. 1691. 

27. A sober reply to Mr. Steed's epistle concerning 
singing. 8vo. 1691. 

28. The rector rectified, &c. 8vo. 1692. 

29. The axe laid to the root ; or one blow more at the 
foundation of infants' baptism, and church membership. 
Parti. 4to. 1693. 

30. The axe laid to the root ; wherein Mr. Flavel's, 
Mr. RothwelPs, and Mr. ExalPs arguments are an- 
swered. Part II. 4to. 1693. 



19 



Notwithstanding the various labors in which 
Mr. Keach engaged, he was of a very weak 
constitution, and often afflicted. He was at one 
time so ill, in 1689, as to be given over by the 



31. A counter antidote; or an answer to Shute's 
antidote, to prevent the prevalency of Anabaptism. 4to. 
1694. 

32. A medium between two extremes. 8vo. 1698. 

33. The Jewish Sabbath abrogated, &c. 8vo. 1700. 

34. The French imposter detected; or an answer to 
Zachary Housel and Dr. Coward, who denied the 
soul's immortality. With a Frontispiece. 12mo. 1702. 

His Poetical Works are, 

35. Sion in distress, &c. 8vo. 1666. 

36. A pillar set up to keep in remembrance his first 
dear and beloved wife. A sheet. 1679. 

37. War with the Devil. 8vo. 

38. The glorious lover. 8vo. 

39. The grand imposter discovered ; or the Quaker's 
doctrine weighed in the balance and found wanting. 
8vo. 1674. 

40. The victorious Christian, or the triumph of faith ; 
being prison meditations. A sheet. 1685. 

41. Spiritual melody ; containing nearly 300 hymns. 
12mo. 1696. 

42. A feast of fat things ; containing several Scrip- 
tural songs and hymns. 12mo. 1696. 

u Besides which (adds Crosby) he prefixed seve- 
ral prefaces and commendations to the works of others, 
viz. 

A Preface recommendatory to Mr. Balmford's poem, 
entitled, The Seaman's spiritual companion. 8vo. 
1678. 



20 



physicians, and several of the ministers and his 
relations had taken leave of him, as a dying 
man, past all hopes of recovery. " But the Rev. 
Mr. Hansard Knollys seeing his dying friend 
and brother in the gospel near, to all appear- 
ance, expiring, betook himself to prayer ; and in 
an earnest and very extraordinary manner, beg- 
ged that God would spare him and add unto his 
days the time he granted to his servant Heze- 
kiah. As soon as he had ended his prayer, he 
said, 4 Brother Keach, I shall be in heaven be- 



A Preface to Mr. Prudom's Truth unveiled by Scrip- 
ture light. 8vo. 1699. 

A Preface to Mr. Prudom's new world discovered ; 
in which Mr. Keach declares his opinion of the inillen- 
ium. 12mo. 1704. 

An Introduction to Mr. Colman's narrative of a schism 
made in the church at Kilbey in Leicestershire. 

Some of the works of Mr. Keach display a good 
share of learning ; but this was supplied by others. 
The preface to his Tropologia ; or A Key to open Scrip- 
ture metaphors, was written by the famous Thomas 
Delaune, and bears his signature, T. D. Nor did Mr. 
Keach wish to appear in borrowed plumes, since he ac- 
knowledges in the preface to the Rector Rectified, as 
follows : 4 Whereas you will find both Hebrew, Greek, 
Latin, German, Dutch, made use of either more or 
less in the ensuing answer, I would not have you think 
I understand all these languages ; but I have had the 
assistance of a learned person, (though in that case 
only) who is my friend and acquaintance, that so the 
work may be more fully and effectually done.' ** 



21 



fore you,' and quickly after left him. So re- 
markable was the answer of God to this good 
man's prayer, that I cannot omit it ; though it may 
be discredited by some, there are yet living incon- 
testable evidences of the fact. For Mr. Keach 
recovered of that illness, and lived just fifteen 
years afterwards : and then it pleased God to 
visit him with that short sickness which put an 
end to his life."* 

During this illness he had many friends with 
him, but the violence of his distemper soon de- 
prived them of the expectation of his life. When 
he was very near his end, Mr. Joseph Sten- 
net was sent for ; but when he came, Mr. Keach 
was not able to say much to him, excepting de- 
siring him to preach his funeral sermon from 
1 Tim. i. 12. / know in ivhom I have believed, and 
am persuaded that he is able to keep that which I 
have committed to him against that day. During 
his illness, he manifested extraordinary patience 
and resignation to the divine will, and with 
much composure, told his wife that he had recom- 
mended her to a better husband — the Lord Je- 
sus Christ : and exhorted his children to live in 
love, peace, and unity, and in a steadfast adher- 
ence to Christ and his ways. A little before his 
death, his eldest daughter, who was one of the 
people called Quakers, came to see him, with 



* Crosby's History of the English Baptists, 



22 

whom he endeavored to converse, and manifest- 
ed a great eagerness and desire to speak with 
her, but his speech failing prevented him. He 
died July 18, 1704, about 11 o'clock in the morn- 
ing, and in the 64th year of his age. On the 
following Friday, his remains were taken from 
his meeting house, at the corner of Stoney-lane, 
to the Baptists' burying ground in the Park 
Southwark. A very large auditory was collect- 
ed to hear his funeral sermon ; but the illness of 
Mr. Stennet prevented him from preaching it, 
till some time afterwards. The sermon was not 
printed, though he was strongly solicited to do 
it. 

Mr. Keach had been twice married. His first 
wife was a Miss Jane Grove, of Winslow, in 
Buckinghamshire, " a woman of great piety and 
prudence," to which might have been added, 
great affection and fortitude, which she mani- 
fested when her husband was set in the pillory, 
by standing by him, and defending the cause for 
which he suffered. This good woman died Oc- 
tober, 1670, in the 31st year of her age. This 
was a very great affliction to him, as she was a 
very tender and loving wife, and had been his 
companion in sufferings ten years. By her he 
had five children, three of whom, Mary, Elias, 
and Hannah, survived him. The extraordinary 
affection which he bare to her memory, was 
manifested by his writing a poem on the occa- 



23 



sion of her death, which he entitled, A Pillar 
set up, assigning as his reason, the example of Ja- 
cob, And Rachel died and was buried, and Jacob 
set up a pillar on her grave ; that is the pillar of 
RacheVs grave unto this day. In this he gave her 
a very high character, commending her zeal for 
the truth, sincerity in religion, uncommon love 
to the saints, and her great contentment in what- 
soever condition of life God was pleased to place 
her. He particularly mentions how great an 
help and comfort she was to him . in his suffer- 
ing for the cause of Christ, visiting him while 
in prison, and taking all possible care of him, 
and encouraging him to go on, counting it 
an honor done them both, in that they were 
called to suffer for the sake of Christ. She 
was of a heavenly conversation ; her discourse 
was savory, and for the most part, about spir- 
itual things, seeking the good of those she talk- 
ed with ; and in this she was so successful, that 
many have acknowledged that they were indebt- 
ed to her conversation for their conversion to 
God. As Mr. Keach published this account of 
her, that her example might be imitated by oth- 
ers, for the same reason we have thought it 
worth transcribing. 

After being a widower about two years, he 
married Mrs. Susanna Partridge, of Rickmans- 
worth, in Hertfordshire. This union was much 



24 



to his comfort, as they lived together in great 
affection, thirty two years. 

"To collect every particular transaction of 
this worthy minister's life, cannot be expected, 
at such a distance of time : nay, even to collect 
all that was excellent and inimitable in him, is 
too great a task to be now undertaken. I shall 
only observe that he was a person of great in- 
tegrity of soul ; a Nathaniel indeed : his conver- 
sation not frothy and vain, but serious, without 
being morose or sullen. He began to be reli- 
gious early, and continued faithful to the last. 
He discharged the duties of his pastoral office 
with unwearied diligence, by preaching in sea- 
son and out of season, visiting those under his 
charge, encouraging the serious, defending the 
great truths of the gospel, and setting them in the 
clearest light. He was not addicted to utter 
hard censures of such as differed from him in 
lesser matters, but had a love for all saints, and 
constantly exercised himself in this, to keep a 
conscience void of offences towards God and 
towards man. He showed an unwearied en- 
deavor to recover the decayed power of reli- 
gion, for he lived what he preached; and it 
pleased God so to succeed his endeavors, that I 
doubt not but some yet living may call him their 
father, whom he hath begotten through the gospel. 
He affected no unusual tones, nor indecent ges- 
tures in his preaching — his style was strong and 



25 



masculine. He generally used head notes, es- 
pecially in the latter part of his life ; and if his 
sermons had not the embellishments of lan- 
guage, which some boast of, they had this pe- 
culiar advantage, to be full of solid divinity ; 
which is a much better character for pulpit dis- 
courses, than to say they are full of pompous el- 
oquence, and flights of wit. It was none of the 
least of his excellent qualifications for the min- 
isterial work, that he knew Jioto to behave himself 
in the house of God, in regard of the exercise 
of that discipline which is so necessary to a 
Christian society. 

" In his family, he was very exemplary, en- 
couraging the first appearances of piety, and con- 
stantly instructing them in the things of God, and 
putting them in mind of the concerns of their 
souls, praying with and for them. He was a very 
affectionate husband, a tender father, a prudent 
master, and a constant and grateful friend."* 

Though he had suffered much from persecu- 
tion, his temper never became sour, nor his reli- 
gion tinctured with austerity. His industry, 
both in preaching and writing, was astonishing. 
He was not less prudent than peaceable ; not 
less condescending than powerful ; not less char- 
itable than courteous* Grave, impartial, and 



* Crosby's History of the English Baptists. 

c 



26 



faithful, he managed the affairs of his congrega- 
tion with success, and deported himself so as to 
secure the respect of his most inveterate ene- 
mies. 

The church with which he labored thirty-six 
years, and with which he died, has continued to 
this day : and though several churches have 
been formed out of it, remains strong and flour- 
ishing. His immediate successor was Mr. Ben- 
jamin Stinton, after whose death, the learned 
Dr. Gill was settled. During the pastorship of 
Dr. Gill, the church divided : — he and his breth- 
ren built the meeting house in Carter lane. The 
remainder built a meeting house at Unicorn 
yard, Horselydown, and chose Mr. William Ar- 
nold pastor. The present minister in Carter 
lane, is the Rev. John Rippon, D. D. who, at an 
advanced age, continues ably to discharge the 
laborious duties of his eminent station. 



TRAVELS 

OF 

TRUE GODLINESS. 



CHAPTER I. 

What True Godliness is — His Origin and Anti- 
quity. 

True Godliness being a great stranger to 
most men, and indeed known but by few, 
I shall, in the first place, before I treat of his 
travels, and of the entertainment he meets 
with, give you a description of him ; because 
many persons are subject to so great an error, 
as to take Morality for him : some also take 
Counterfeit Godliness for him; and others, 
out of ignorance, (to say no worse,) rail, 
and ignominiously call him Singularity, 
Stubbornness, Pride, and Rebellion, as if he 
were not fit to live, he being considered a 
seditious disturber of kingdoms, cities, towns 
and villages, wherever he comes ; yea, such 



28 



TRAVELS OF 



a factious and quarrelsome companion, that 
he is indeed the cause of all those unhap- 
py differences, divisions, troubles, and mis- 
eries, that are in the world. I conclude, 
therefore, nothing is more necessary, than to 
take off that mask which his implacable ene- 
mies have put upon him, and clear him of all 
unjust slanders, and reproaches of the sons of 
Belial ; so that he may appear in his own orig- 
inal and spotless innocency, that none may be 
afraid of him, or be unwilling to entertain him, 
nor ashamed to own him, and make him their 
bosom companion. 

Know, therefore, in the first place, that God- 
liness consists in the right knowledge of di- 
vine truths, or fundamental principles of the 
Gospel, which all men ought to know, and be 
established in, that would be saved. " With- 
out controversy,, great is the mystery of godli- 
ness. God manifested in the flesh, justified in 
the spirit, seen of angels, preached unto the 
Gentiles, believed on in the world, and received 
up to glory. 1 Tim. iii. 16. These great truths 
of the Christian religion, are called Godliness. 

Now, should any demand farther to hear 
more particularly what those principles of di- 
vine truth, or fundamentals of the Christian 



TRUE GODLINESS. 



29 



faith be, which are the essentials of True God- 
liness, I answer, 

1. That there is one eternal, infinite, most 
holy, most wise, just, good and gracious God, 
or- glorious Deity, subsisting in three distinct 
persons— the Father, the Son, and the Ho- 
ly Ghost ; and these are one— that is, one in 
essence. 

2. That this God, out of his great love and 
goodness, hath given us one sure, and infalli- 
ble rule of faith and practice, viz. the Holy 
Scriptures, by which we may know, not only 
that there is a God and Creator, but the man- 
ner of the creation of the world, and of all 
things, in six days ; together with the design, 
or reason, wherefore he made all things ; and 
also to show us how sin came into the world, 
and what righteousness it is which God's holy 
nature requires, to our justification, or dis- 
charge from the guilt of sin, &c. viz. by a Re- 
deemer — his own Son, whom he sent into the 
world ; and that there is no other rule or way 
to know these things, so as for men to be sav- 
ed, but by revelation, or the sacred records of 
the holy Scriptures. And that the mystery of 
salvation lies above human reason, and cannot 
be known by the natural light in men. 



30 



TRAVELS OF 



3. That our Redeemer, the Lord Jesus 
Christ, who is the surety of the new covenant, 
and only Mediator between God and man, is 
truly God of the essence of the Father, and 
truly man of the substance of the virgin Mary, 
consisting of these two natures in one person ; 
and that redemption, peace, and reconciliation, 
are by this Lord Jesus Christ alone. 

4. That justification and pardon of sin is 
alone by that full satisfaction which Christ 
made to God's justice ; and that is apprehend- 
ed by faith alone, through the Holy Spirit. 

5. That all men who are, or can be saved, 
must be renewed, regenerated, and sanctified 
by the Holy Spirit. 

6. That there will be a resurrection of the 
bodies of all men at the last day. 

7. That there will be an eternal judgment, 
that is, all shall be brought to the tribunal of 
Jesus Christ in the great day, and give an ac- 
count for all things done in the body ; and that 
there will be a future state of glory and eter- 
nal happiness of all true believers, and of 
eternal torment and misery of all unbelievers 
and ungodly persons, who live and die in their 
sins. 



TRUE GODLINESS. 



31 



Now, I say, in the true knowledge and be- 
lief of these principles (which comprehend the 
fundamentals of true religion, or the Christian 
faith) does True Godliness consist, as to his es- 
sential part. 

Secondly, Godliness, as to his inward parts, 
is a holy conformity to these sacred and di- 
vine principles, which natural men understand 
not. True Godliness consists in the light of 
supernatural truths and life of grace, God 
manifesting himself in the light of those glo- 
rious principles, and working the life of su- 
pernatural grace in the soul by the Holy Ghost. 
It consists in the saving and experimental 
knowledge of God and Jesus Christ ; in having 
the evil qualities of the soul removed, and 
heavenly habits infused in their room ; or in a 
gracious conformity, disposition, and affection 
of the heaft to God, cleaving to all truths 
made known to us, rinding the powerful influ- 
ences of the gospel and spirit of Christ upon 
us, whereby our souls are brought into the im- 
age and likeness of his death and resurrec- 
tion. This is True Godliness. Not a bare 
living up to the natural principles of morality, 
nor an historical, notional, or dogmatical knowl- 
edge of the sacred gospel, and its precepts, 



32 



TRAVELS OF 



but in a faithful living up to the principles of 
the gospel, discharging our duties with as 
much readiness and faithfulness towards God 
as towards man, so that our conscience may 
be kept void of offence towards both. Acts 
xxiv. 16. 

ft consists in forsaking every sin, and loath- 
ing it as the greatest evil, and cleaving to God 
in sincerity of heart, valuing him ,above all ; 
and, from a principle of divine love, being 
willingly subject to all his laws and appoint- 
ments. Godliness makes a man say with the 
Psalmist, " Whom have I in heaven but thee?" 
&,c. Psal. Ixxiii. 25. St. Austin saith, " He 
loves not Christ at all, that loves him not above 
all." He that entertains True Godliness, is 
as zealous for the work of religion, as for the 
wages of religion. Some there be, who serve 
God, that they may serve themselves upon 
God. But a true Christian desires grace, not 
only that God w r ould glorify him in heaven, but 
that he may glorify God on earth. He cries, 
" Lord, rather let me have a good heart, than 
a great estate." Though he loves many things 
beside God, yet he loves nothing above God. 
This man fears sin more than suffering, and 
therefore he will suffer rather than sin. 



TRUE GODLINESS. 



33 



Thirdly, That you may have a complete 
and perfect knowledge of him, it may not be 
amiss if I describe his form, together with the 
very habilaments he continually wears. 

The external parts of True Godliness are 
very beautiful ; and no wonder that they are 
so, seeing he was fashioned by the wisdom of 
the only wise God our Saviour, the works of 
whose hands are all glorious. But this, viz. 
the formation of Godliness, being one of the 
highest, and most admirable contrivances of 
his eternal wisdom, must of necessity excel 
in glory and amiableness. His form and ex- 
ternal beauty, therefore, are such, that he 
needs no human artifice to paint or adorn him, 
or to illustrate or set off his comeliness of 
countenance ; for there is nothing defective as 
to his evangelical and apostolical form, as he 
came out of his great Creator's hands. And, 
as there is nothing from head to foot that is 
superfluous, so every line and lineament, vein, 
nerve, and sinew of him, are in such an exact 
and admirable order placed, that to his beauty 
there can be no addition. Every one, there- 
fore, that adds too, or alters any thing, touching 
the form of True Godliness, mars and defiles 
instead of beautifying. Besides, God hath 



34 



TRAVELS OF 



strictly forbidden any thing of this nature to be 
done. " Add thou not unto his word, lest he 
reprove thee, and thou be found a liar," (Prov. 
xxx. 6.) by ascribing that to God which is 
none of his. Do not the Papists call those su- 
perstitious and vain ceremonies used in their 
church, by the name of God's worship? And 
what is this less than putting a lie upon him ? 
Besides, it reflects upon the wisdom of God, 
to attempt to change or alter any thing in the 
form of Godliness, as if he did not know best 
how he himself would be worshipped ; but 
must be indebted to man for his help, wisdom, 
and contrivances, touching many things that 
are called decent and necessary. And does 
it not reflect upon the care and faithfulness of 
God, to suppose that he should not himself 
take care to lay down in his blessed word things 
which are all necessary to the form of God- 
liness, without weak man's care and wisdom, 
to supply what he should omit ? 

All, therefore, may perceive, that True God- 
liness never changes his countenance : he is 
the very same, and not altered in the least 
from the aspect he bore in primitive times ; 
nay, and there is indeed nothing more foreign 
to him than those pompous garbs, superstitious 



TRUE GODLINESS. 



35 



vestments, images, crossings, salt, oil, holy 
water, and other ceremonies, which are by 
many thought necessary to his existence. 
Therefore take heed you do not mistake the 
counterfeit form of Godliness for the true one. 
It is only necessary to note one thing more, 
viz. you must be sure to receive the power of 
Godliness with his form ; for his form, with- 
out his inward life and power, will do you 
no good : it is but as the body without the 
soul, or the shell without the kernel, or the 
cabinet without the jewel. Neither ought 
any to slight his form, for you may remember 
what the Apostle speaks of " the form of doc- 
trine," Rom. vi. 17, and of " the form of 
sound words," 2 Tim. i. 13. for as the true 
faith must be held fast, so must the profession 
of it also. You may, it is true, meet with a 
shell without the kernel ; but it is rare to 
meet the kernel without the shell ! 

Having thus briefly given you the descrip- 
tion both of the inside and outside power and 
form of True Godliness, we shall proceed to 
show you whose offspring he is. By his 
name, GW-liness, or GW-likeness, we may 
discover from whence he descends, and learn 



36 



TRAVELS ©F 



of what noble parentage he is. He is indeed 
high-born, the great and glorious offspring of 
the Lord Jehovah, the Almighty Prince of 
heaven and earth, the King of Kings, the 
Lord of Lords, the universal monarch of the 
world, whose kingdom ruleth over all. And 
as this is his noble extract, so likewise he is 
always in high favor with his prince ; for there 
is not one in heaven or earth, whom he loves 
more, or in whom he takes more delight, than 
in True Godliness ; nor is there any indeed 
more like him, or that more represents him in 
all the earth; for he bears his express and 
heavenly image ; yea, and such a venerable 
respect and gracious esteem hath he of him, 
that those who love him, he loves ; those who 
hate him, he hates ; those who receive him, 
he receives, and those who reject him, he re- 
jects ; where he comes to dwell, there God, 
Christ, and the Holy Ghost dwell, 

Godliness is of great antiquity : nay, accord- 
ing to the description we gave you of him, in 
the first place, we may well say, he is without 
beginning of days, for Truth, (sometimes he 
bears that name) dwelt in God from everlast- 
ing. But if we speak of his antiquity, in re- 
spect of his dwelling here below, the first man 



TRUE GODLINESS. 



37 



that knew him was Adam ; who, whilst he 
stood in the state of innocency, enjoyed his 
company, but by the malice of a great and 
potent enemy he was abused, and his image 
so defaced and marred, that he forsook his 
habitation, which was the ruin of our first 
parents, and their whole posterity ; and had 
not the King of heaven and earth, through his 
infinite wisdom, provided a way to recover man 
from his lost estate, Godliness had made his 
abode no longer in this world ; for by means 
of corruption of nature, there was brought 
forth a monster whose name was Vice, other- 
wise Lust, who found so much favor with 
Adam's children, that Godliness was utterly 
discountenanced. Though he was the off- 
spring of Heaven, and the only delight of Je- 
hovah, and unto man the greatest friend and 
benefactor, striving to enrich him, cheer his 
heart, and make him truly noble and renown- 
ed on earth, and bring him back into his 
primitive glory, and thereby at last make him 
eternally happy in heaven, yet he was so lam- 
entably slighted, that but one of Adam's off- 
spring cared for him at that time. And he, 
for entertaining him with that just and good 
respect he deserved, was by his brother, 



38 



TRAVELS OF 



whose name was Cain, basely murdered. 
Godliness, by this, perceived very early with 
what kind of usage and entertainment amongst 
the children of men he was likely to meet. 
And truly never was there any one so nobly 
descended, and of such an excellent, peacea- 
ble a nature and behaviour, so dealt with as 
Godliness hath been, from the beginning to 
this day, except the Prince of Godliness him- 
self. Yet he found some friends after Abel 
was slain, who entertained him kindly : and 
though they were reproached, hated, and per- 
secuted for showing favor to him, yet they 
never lost by him, but were infinite gainers ; 
nay, so great a friend was he to the next 
man who eminently embraced him, that he 
saved him from the grave ; he sent him to 
heaven without calling at the gate of death. 
It is impossible to describe what sweet and 
heavenly communion, true joy and felicity, 
this good man had with Godliness, for the 
space of three hundred years ; for so long they 
abode together on earth, and now dwell to- 
gether with the Father of True Godliness, and 
his only begotten Son in heaven. Some time 
after this great Prince (for so they are all made 
who entertain True Godliness,) was carried to 



TRUE GODLINESS. 



39 



heaven, the dominion of Vice became so com- 
plete, and the guilt of men grew to such an 
awful magnitude that Jehovah was constrain- 
ed to destroy them from off the earth, by a 
fearful and amazing flood of water. There 
was, at this time, but one man on earth, (viz. 
Noah,) who was an eminent lover of Godli- 
ness, though it is not to be doubted but his 
wife and sons, especially two of them, were 
likewise in some measure friends to him. 
Noah was commissioned to advocate the cause 
of virtue and the character of True Godliness 
by public preaching for one hundred and 
twenty years ; but we are not informed of the 
least impression being made on any heart, so 
dominant was sin. 

But to proceed in this brief account of the 
antiquity of Godliness, it will not be amiss if 
we speak of the next renowned man after 
Noah, who entertained him, and how he was 
blessed in so doing : his name at first was 
Abram, but afterwards Abraham. This man 
lived for sometime amongst a blind and idola- 
trous people, and was ignorant of True Godli- 
ness ; but when he became acquainted with 
him, few men ever loved him better. He 
made him his bosom companion, and chief 



40 



TRAVELS OF 



delight (and so indeed must every one that 
entertains him:) and hereby he became great, 
and his glory and renown were spread abroad. 
Indeed, because he cherished True Godliness, 
he was called the " friend of God," and the 
father of all true lovers of Godliness : and be- 
sides the outward blessings this faithful man 
reaped as the fruit or reward of Godliness, 
which were many, for he had much cattle, 
men-servants, sheep, camels and asses ; he was 
blessed also with all spiritual blessings, viz. he 
had sweet fellowship and communion w T ith 
God, and abounded in faith, love, a d joy in 
the Holy Ghost. 

I might proceed further, and show you who 
they were that entertained Godliness in the 
succeeding ages, for the space of more than 
two thousand years, what great blessings he 
brought them, and what they suffered for his 
sake ; but I can give you a brief hint or two 
upon this account. Lot was saved by him 
from the fire of Sodom, for the angel could 
do nothing till Lot was gone forth. Joseph 
suffered for him by his envious brethren, but 
Godliness advanced him for his integrity at 
last. David, for the love he bare to him, was 
for many years together, greatly persecuted, 



TRUE GODLINESS. 



41 



but afterwards Godliness raised him to great 
honor, made him rich, and set a crown upon 
his head. 

I might show how in ancient days, he was 
very much hated and persecuted : some of his 
true friends cast into a fiery furnace, and 
another into a lion's den ; yet they never lost 
any thing by him, nor did they ever repent 
the entertainment they gave him. If we 
come into the times of the Gospel, it is well 
known what usage he met with in our Lord 
and Saviour Jesus Christ, and his blessed 
Apostles. Afterwards, by the heathen Empe- 
rors, he was most cruelly hated and persecut- 
ed ; and those who entertained him were put 
to all manner of deaths and torments imagin- 
able. Lastly, we might show you what hard 
usage he met with by Counterfeit Godliness, I 
mean papistry, for near twelve hundred years ; 
and how many of his dear children and ser- 
vants have, for the sake of him, been burnt to 
death, and otherwise tormented, in most na- 
tions in Europe. But what has been said is 
sufficient in relation to the antiquity of True 
Godliness, and his various treatment in form- 
er days. 

D 



CHAPTER II. 



The chief Enemies of Godliness. 

Having given you a brief account of the 
antiquity of True Godliness, and some of 
those great abuses he met with in ancient 
times, it may not be amiss, before I come to 
treat of his Travels and entertainment in 
these latter days, to give a description of some 
of his chief adversaries, that true lovers of 
Godliness may be aware of them; and those 
who have a mind to be acquainted with him, 
and are hindered from receiving him into their 
houses,* may know the cause and reason of it. 

L One of the chief enemies of this great 
favorite of heaven, is the Devil ; nor is there 
any one that hates him more. 

2. Sin, or Vice, and as it is sometimes 
termed, Lust. 

3. The Flesh. 

4. The World. 

But this general description is not sufficient 
to discover the great danger men are in, by 

* That is, into the heart. The author in all the re- 
mainder of this work, keeps up this figure. Ed. 



TRAVELS OF TRUE GODLINESS. 43 



certain emissaries and servants of those grand 
adversaries which many are ready to enter- 
tain as friends, not suspecting their fatal 
danger. I shall, therefore, give you an ac- 
count of a few of them, and tell you their 
names. 1. Unbelief. 2. Pride. 3. Vain- 
Glory. 4. Formality. 5. Hypocrisy. 6. 
Opposition. 7. Heresy. 8. Superstition. 9. 
Idolatry. 10. Prosperity. 11. Persecution. 
12. Ignorance. 13. Blind- Zeal. 14. Vain- 
Hope. 15. Sloth, or Idleness. 16 Covet- 
ousness. 17. Old-Custom. IS. Evil-Exam- 
ple. 19. Self- Righteousness. 20. Presump- 
tion. 21. Despair. 22. Slavish-Fear. 23. 
Sensual-Pleasure; and 24. Apostacy : with 
many others of like quality, too tedious here 
to reckon up ; but by mentioning the names 
of these, you may easily discern who and 
what the others are ; who with their attend- 
ants are all implacable enemies to True God- 
liness, and endeavor to hinder his being enter- 
tained where he comes, as you will find in the 
ensuing history of his Travels.* 

* If he be not a guest with you at this time, reader, 
examine which of these evils keeps him out of your 
heart. Then pray mightily that your bondage to sin 
may be broken. This is your day of mercy. Ed. 



CHAPTER III. 



Godliness, having received a Commission to travel, 
and visit the Children of Men r c?mes to a certain 
Town on the Confines of Babylon, where Riches 
dwelt. His Usage and Treatment there. 

The great Jehovah, Father of True Grace 
or Godliness, out of his infinite goodness to 
mankind, was graciously pleased to send them 
a Saviour, even the Lord Jesus Christ, who is 
" able to save to the uttermost all that come 
to God by him." Heb. vii. 25. But in his 
eternal wisdom hath so ordained, that no man 
should have any saving benefit by this glorious 
Saviour, but he who doth receive, entertain, 
and embrace True Godliness. I now, there- 
fore, resume my allegorical narrative, by con- 
sidering Godliness as having received a com- 
mission from the King of heaven and earth, to 
travel and ascertain who would embrace and 
entertain him. His commission was very 
large : not limited to the land of Cannan, but 
embracing all nations, countries, and king- 
doms. Matt, xxviii. 19, 20. Mark xvi. 15. And 



TRAVELS OF TRUE GODLINESS. 45 



to visit the rich and the poor, the old and 
young ; as well the king on the throne as the 
beggar on the dunghill ; even all, bond and 
free, male and female. Nor was he sent to 
travel alone, but had a very rich and glorious 
retinue always with him ; neither did he come 
to any man's hoi 3e empty-handed, but brought 
with him most rich and glorious presents of 
the choicest things of heaven, the worth of 
which is infinitely beyond our computation.* 
I first saw him draw near a city in which 
Riches dwelt — a man to whom great deference 
was paid by the inhabitants, and into w T hose 
noble mansion I hoped he would be readily 
welcomed. 

Godliness knocked, however, very hard and 
often, before any within would give an answer, 
Riches being full of business, either telling his 
money, or casting up his accounts, to see 
what his neighbors owed him, or consulting 
new projects to increase i is store : for he is 
a person never satisfied. Besides, the times 
being very perilous, his mind was filled with 

* This retinue is the train of Christian graces, and 
the presents are the precious comforts of religion in 
this life and the rich glories of a future heaven. 

Ed. 



46 



TRAVELS OF 



perplexing and vexatious thoughts, how to 
save and keep what he had already gotten ; 
so that he had no leisure to listen to the con- 
tinual knocking of True Godliness at his 
door, he was therefore forced to wait a long 
time. But that which grieved this high-born 
prince most of all was this, viz. he perceived 
that no sooner did some other guests come to 
his door, who were much inferior, as to birth 
and quality, (and indeed not worthy of the 
least regard, not having business of that 
great weight and moment with him which 
he had) than he opened his door immedi- 
ately to them ; yet before this renowned per- 
sonage could get in, Riches had so many base 
and ill bred servants in his house, that they 
shut the door, so that he could not get so 
much as one foot in. The guests he so readily 
opened to, were " the Lust of the Flesh, the 
Lust of the Eyes, and the Pride of Life," 
1 John ii. 16. These he took much delight in, 
and kept company with continually; some- 
times they conducted him to the tavern, some- 
times to the play-house, and sometimes amused 
him at bowls, cards, and dice, and divers 
other sensual sports and pleasures. But at 
last he was taken very sick, and Godliness 



TRUE GODLINESS. 



47 



still waited at his door. At this time one was 
in his house, who forced him to listen to this 
earnest and continual knocking. His name 
was Mr. Fearful. He is one that Riches doth 
not at all love, but when sickness comes he 
is grievously troubled with him ; and he made 
him at this season cry out, Who is there 1 
Who is at my door ? 

Godli. I am here, and have a long time 
waited at your door. 

Riches. What is your name ? 

Godli. My name is True Godliness, one that 
you have little reason to slight, neglect, and 
condemn as you have done ; for there is none 
you stand more in need of, nor can do you 
that good which I can and will do you, if you 
but open your door and receive me. 

Riches. Sir, I am troubled that I have not 
regarded you all this while, for I have a great 
reverence and respect for Godliness ; God for- 
bid I should keep you out any longer ! 

Upon this the whole house was in an uproar, 
for he had (as I told you before) divers loose, 
ill-bred, or rather hell-bred servants, all bitter 
enemies to True Godliness ; their names were, 
Presumption, Pride, Unbelief, Ignorance, 
Malice, Vain-hope, Covetousness, and several 



48 



TRAVELS OF 



other base persons, whom he had brought up, 
and a long time cherished in his house. These 
seemed greatly concerned, that the least heed 
or attention should be given to True Godli- 
ness. They also inquired who was the cause 
of the proposal to admit Godliness. At last, 
understanding it was Mr. Fearful, they pres- 
ently joined together to fall upon him, and expel 
him from the house. Presumption struck the 
first blow, and spoke to this purpose : 

Presump. Are not you a base fellow, so to dis- 
turb my master, as to cause him to doubt of the 
sufficiency of his strong and impregnable fortifi- 
cation,* wherein he hath long and satisfactorily 
placed his confidence, and now to force him 
to incline to open to True Godliness, who is 
our utter enemy ? Is not our master an hon- 
est man ? What can you charge him with ? 
What cause or ground is there for this disturb- 
ance ? Hath he not done much good in the 
parish where he lives, and given many a piece 
of bread at his door? I engage it will go 
well with him. Fearful, what do you say ? 

* It is the snare and guilt of the rich to trust in riches. 
This it is, and not the mere possession of wealth, that 
makes it " hard for a rich man to enter into the kingdom 
of God." Ed. 



TRUE GODLINESS. 



49 



Fearful. Truly, Sir, seeing him very sick, 
I thought he might die in his sins. 

Presump. Thou fool ! what if he should, 
did not Jesus Christ die for sinners ? God 
is merciful, and will forgive men their sins at 
any time, even at the last hour, if they do but 
call upon him. Besides, Fearful, are you 
mad, to give way, much more to force him to 
incline to open to True Godliness ? for if 
once he is admitted to the house, you will be 
immediately turned out, and hardly, if ever, 
have the least countenance. 

Fearful. Truly, Presumption, the fault was 
not principally mine ; I was partly forced to 
do what I did. 

Presump. Forced ! by whom ? who forced 
you? 

Fearful. It was the steward of the house, 
who keeps the records, or an account of all 
that is done, whose name is Conscience. He, 
finding much guilt lying upon him through his 
cruelty, hard-heartedness, and debauched life, 
stirred me up to do what I have done : nay, 
Conscience told him he had been so vile and 
graceless, that if he died, he would go imme- 
E 



50 



TRAVELS OF 



diately to hell ; therefore you cannot censure 
me for disquieting him. 

Pride. Hearken to me a little: Is it not be- 
low such a brave and heroic spirit as always 
attends Riches, to be troubled about sin, or to 
give way to a clamorous Conscience, and 
this illbred Fearful ? I hate the thoughts of 
it ; this is the way to bring him to reproach 
and shame amongst his neighbors, and to make 
men of distinction, who have been his com- 
panions, laugh at him, and contemn him. My 
great prince Lucifer sent me into his service, 
and I will not betray my trust, ever to con- 
sent that this unwelcome and hateful traveller, 
should be admitted, who would beguile my 
prince of his right. 

Unbelief Dear sirs, there is no danger. 
I agree with my friend and brother, Presump- 
tion, that his condition is good enough, let 
Conscience say what he will. If there be a 
hell, (though I much question it,) yet he will 
go, should he die, I will assure you, to heaven. 

Ignor. What a tumult is here ! If our mas- 
ter were poor, there might be some ground 
for this base Fearful, to disquiet him. I can 
give as good counsel as any of you : " Money 
answers all things;'' he may "make him 



TRUE GODLINESS. 



51 



friends with the mammon of unrighteousness 
let him give a little more than usual to the 
poor, and that will merit God's favor. Who 
would not part with a little money, to get 
peace of conscience, and purchase a place 
in heaven? Charity is more than all your 
new notions of religion : Charky covers a mul- 
titude of sins. Though 1 know but little, yet 
I am not such an ignoramus as some think. 

Vain-Hope. I am of the mind with my broth- 
er, Unbelief ; and it was I also, you know, who 
have kept up his spirits all along, and did what 
I could to stop steward Conscience from giving 
way to Mr. Fearful to open the door : let him 
therefore put his trust in me, and he will fear 
nothing. 

Presump. Come, cease this noise ; all is 
well yet : Godliness is not let in, and our mas- 
ter is much better than he was ; and though 
Conscience inclines to embrace this our ene- 
my, yet you will find he will not be regarded 
in a little while. Let us all agree, at present, 
to stir up Riches' eldest son, whose name is 
Honor, the father's favorite, and the hopes of 
all the family, to see what he can effect, in or- 
der to keep our enemy Godliness out. Now 
our friend Pride is the fittest to be employed 



52 



TRAVELS OF 



in this work ; for he is much in favor with our 
master's eldest son. 

After a short time it resulted thus : Riches 
being recovered, he consulted with Worldly- 
Honor, a great enemy to True Godliness, 
which was one reason why the Almighty said 
a great while ago, " How can you believe that 
receive honor one of another, and seek not the 
honor that cometh from God only ? " John v. 
44. Now Pride, Ambition, and Honor, be- 
ing all three the natural offspring of Riches, 
so much possessed his affection, that Godliness 
was kept out, (making good that word, " The 
wicked, through the pride of his countenance, 
will not seek after God — God is not in all his 
thoughts:") and Conscience being at this time 
almost stifled, Fearful was forced to fly and 
conceal himself till another season. But God- 
liness remained at his door for a long time — 
even till he waxed old ; and Conscience, having 
recovered a little strength by reason of his go- 
ing now and then to hear a sermon, stirred up 
Mr. Fearful again to open the door, and had 
almost prevailed, had not a base servant of 
Riches, (who, I take it, was his Purse-bearer,) 
bestirred himself. His name was Covetous- 



TRUE GODLINESS. 



53 



ness* an implacable enemy to True Godli- 
ness. He perceiving that Godliness was like 
to meet with some entertainment, spoke to 
Riches after this sort : 

Covet. Sir, will you be so unwise now in 
your old age, as to open your door to this 
stranger ? It will be to your great injury, I 
assure you : and besides, I, who have been a 
drudge to you all along, and the means by 
which you have gained most of your estate, 
shall, at the very instant you receive him into 
your house, be turned out ; nay, and not only 
so, but be also brought under a severe sentence, 
and be condemned to die for idolatry. And 
then your treasures will fly ; for you will find 
him a chargeable gentleman, teaching a doc- 
trine that I am sure you hate ; and I cannot 
blame you, for it is v ery destructive to your 
interest. 

Riches. What doctrine is that? Prithee, 
inform me, for I have a very great esteem for 
thee ; and in truth, for a long time have been 
sensible of the service thou hast done me ; for 

* Different sins beset us at different ages. He who 
Deglects religion in middle life, that he may pursue 
honor, continues in old age to be negligent through the 
force of covetousness. Ed. 



54 



TRAVELS OF 



when I kept my old servant Prodigality for 
a purse keeper, 1 could never thrive; but 
since I met with thee, I have increased my 
substance exceedingly. 

Covet. Why, sir, then I will tell you ; he 
teaches Riches to be what he calls rich in 
good works, that is, generous in building up 
religion in the world, and to follow anew mas- 
ter, who had not one foot of land in all the 
world, nor a house to dwell in ; no, nor one 
penny of money ; whose disciples were general- 
ly poor, illiterate and contemptible people. 
Sir, in a word, if you open to Godliness, you 
will be undone ; for though you are not put 
upon selling all you have presently, as some 
that would have received him in ancient days 
were required to do, yet you will be forced to give 
to the poor saints, as they call them, not merely 
a little, but according to what your estate and 
their necessity is. Nay, you will never know 
when you have done, for he will find out for 
you every day new objects of charity ; he will 
tell you there are so many poor heathen with- 
out Bibles or teachers, and so many poor and 
desolate churches, so many poor widows, and 
so many neglected children in the city, and 
nobody knows what other objects of charity^ 



TRUE GODLINESS. 



55 



(as he calls them) for whom efforts must be 
made ; and who should do it, he will say, but 
Riches? nay, it is a thousand to one, if he do 
not put you to build an hospital, or endow 
some professorship. Besides, when you have 
done this, he will not let you rest, but will tell 
you, whensoever Christ's members are sick, 
you must visit them ; and when hungry, feed 
them ; when naked, clothe them ; and when 
in prison, you must relieve them. And then, 
if times of persecution for the sake of re- 
ligion should come, he will send you to 
prison, to see if Christ be not there ; I 
mean some of his poor children, who lie there 
for his sake. If there be any, though they 
may not in all points of religion agree with 
you, yet he will tell you, you must not let 
them want, whilst you have enough to supply 
their necessity; and if you do, he will tell you, 
" Go, ye cursed," &c. will be your portion at 
last. Besides all this, you do not think what 
an amount of money he will tell you it is your 
duty to give to Pastors and Ministers of the 
gospel, who are his great instruments and 
promoters in the world ; nay, Sir, he positively 
affirms, you ought not only to give them just 
so much as will supply their necessities, but 
that it is your duty to give, and their right to 



56 



TRAVELS OF 



have, a plentiful allowance, so that they may 
be freed from all the perplexing cares of this 
life ; and may have as much out of your es- 
tate, as to be able to give to others also, that so 
they may be examples of charity ; (and indeed 
I cannot deny but that the Scriptures do say 
they ought to be men given to hospitality, Tit. 
i. 8.) and many of them are poor, and there- 
fore that they should do this, Godliness says is 
impossible, unless they are capacitated so to do 
by Riches. Moreover, this Godliness is so un- 
happy, and, in truth, hath always been, that 
he hath many great and potent enemies; so 
that they who receive and entertain him have 
been exposed to great troubles and frequent 
persecutions. 

Riches, I must confess thou hast said 
enough to make me forever out of love w T ith 
Godliness ; I cannot bear the thoughts of en- 
tertaining such a guest as this in my house : 
but what shall I do with my clamorous steward 
Conscience ? for he every now and then tells 
me I must listen to him, and stirs up that Fear- 
ful, a fellow that I certainly hate, but cannot get 
rid of, to terrify me with the thoughts of hell 
and damnation ; telling me that " without holi- 
ness, (I must confess I have so read) no man 



TRUE GODLINESS. 



57 



shall see the Lord and that " whoever will 
live godly in Christ Jesus shall suffer per- 
secution. " 

Covet, Why truly, Sir, I see no remedy but 
you must resolve to keep him under. I per- 
ceive he is the chief cause of all the distur- 
bance and trouble that is in your house. But 
for the way this shall be done, I must refer 
you to that worthy gentleman, and understand- 
ing servant of yours, Dr. Self- Love ; for in 
this case I am not qualified to give counsel,, 
being not brought up in learning ; but he and 
Sir Worldly -Wisdom, being both able divines, 
will be sure to find out a ready way to do it, 
so that you shall not be troubled with him any 
more ; and this I will assure you, if I can be 
helpful to them in the business, I will be at 
your command. 

Dr. Self-Love and Sir Worldly -Wisdom y 
being at hand, Riches called for them, to whom 
he addressed himself after this manner : 

Riches. Gentlemen, you have both great 
learning and experience in the laws, divine 
and human. Be pleased to give me a little of 
your counsel. My case is this : there is one 
who calls himself True Godliness, at my door, 
and presses hard for entertainment ; but by 



58 



TRAVELS OF 



means of a description I have lately had of his 
manners and attendants, I perceive it will be 
dangerous at this time for me to receive him, or 
to show him kindness. But I have a trouble- 
some steward, whom I cannot get rid of, who 
too much favours him, and is ready often to 
open the door ; so that by his means, and one 
Fearful, a timorous fellow, whom he stirs up, 
I have of late had but very little quiet. Now, 
what will you advise me to do in this sad 
condition 1 

Dr. Self-Love. You must not give way to 
Conscience. Sir, if you follow his dictates, 
and embrace this Godliness, you will be un- 
done, and your wife and children will soon be 
brought to a piece of bread, notwithstanding 
your great estate. Sir, your great fault hath 
been this, (I perceive it clearly,) you have 
read too much of late ; why should you con- 
cern yourself with the Bible ? I think it had 
been well if it had never been translated into 
our mother tongue ; this hath given him op- 
portunity to disturb your mind. Come, give 
over this in the first place. The cause, you 
know, of a distemper must be first removed, or 
no radical cure can be effected ; it is enough 
for you to mind your secular affairs ; things of 



TRUE GODLINESS. 



59 



religion belong to religious men ; and when 

Conscience for any sin distresses you, divert 
yourself amongst the brave heroes you used to 
keep company with ; go to the tavern, or to 
some play-house ; but at no time read any 
book besides your books of accompts, and ro- 
mances. What this traveller saith, is but my- 
sterious nonsense, enough to make men mad ; 
I do not say, you should not be religious 
at all : no, God forbid I should give you such 
counsel ; but let it be liberal religion. If we 
try to do as we would be done by, we shall 
fare well enough. There is no need to enter- 
tain strict Godliness, because you may be 
saved without it ; else, what will become of 
the greatest part of the world ! Go to church 
and hear prayers, but be sure never to go to 
any churches where methodistical preachers 
endeavour to reach your conscience. Can 
any man persuade me his soul cannot be sav- 
ed, unless he " sell all he hath, and give it to 
the poor/' and so fi become a fool, that he may 
be wise ?" 

Sir Worldly-Wisdom. Mr. Riches, the 
counsel which my brother hath given is very 
good : be sure you are never led, by the die- 



i 



60 



TRAVELS OF 



tates of your fanatical steward, Conscience, to 
expose yourself to any loss or reproach for 
religion. You hear you may be, nay, ought to 
be religious : and what is religion, but to live 
an honest and sober life ; to fear God, honour 
our rulers, say oar prayers ,and pay our debts ? 
But I have just now thought of a way that will 
do. You have a great estate, pray get anoth- 
er member into your family — keep a chaplain ; 
this done, you will find all will be well, and 
you will hear no more complaints from within 
or without ; for you will be taken by all your 
servants, and others too, for a very godly man ; 
neither believe nor regard what such babblers 
say, who talk of things that lie above all hu- 
man reason, as Mr. Self-Love noted. Can 
three be one, or one be three? or, can a man 
be that God who made the world ? or, can his 
righteousness be yours? or, can God give men 
a religion to guide them, and yet have myste- 
ries in it ? No, no, your own deeds must 
justify you : this Godliness is but foolishness ; 
regard him not. 

Iliches, having thanked them for their good 
counsel, with a great deal of joy, retires him- 
self, being very,well satisfied with the advice 



TRUE GODLINESS. 



61 



that his neighbours, Doctor Self-Love and Sir 
Worldly-Wisdom had given him.* 

Riches now got a chaplain, and instead of 
opening to True Godliness, he introduced 
Counterfeit Godliness, which was occasioned 
through his own Ignorance, and the foolish 
counsel he had received. Now, this man, as it 
appears, proved a sad fellow ; for though he was 
a good scholar, being brought up in a universi- 
ty, yet his religion consisted merely in strict 
forms and outward show. There was indeed 
not one in all the family that hated True 
Godliness more than he ; for he made songs 
of him, and scoffed, jeered, and derided 
him continually, calling him a mysterious and 
nonsensical fellow, talking of things above all 
human reason, and above all belief. He also 
stirred up all the neighbourhood to find fault 
and quarrel with those who were friends of 
True Godliness, while he affirmed that he him- 

*How important is it that such as are awakened to see 
their sin and danger should not take counsel with flesh 
and blood. Alas ! not a few are thus ruined forever. 
Let those who feel the remonstrances of Conscience, go 
to some man of God, or holy matron, and ask advice. 
This may be the master's last call ; if it be refused, we 
may " suddenly be destroyed, and that without rem- 
edy." Ed. 



62 



TRAVELS OF 



self was properly entitled to that name. Poor 
Conscience himself was in some measure de- 
ceived and appeased. He saw so much ap- 
pearance of piety in the order of family 
worship, and going to meeting, and reading 
the prayer book, that he seemed to think 
his hopes of his master's reformation were 
now realized. 

Godliness now perceived he was like to have 
but cool entertainment at this house ; so hav- 
ing waited at Riches' gate till his patience was 
almost exhausted, he began to think of a re- 
moval, and to travel to some other place : but 
before he took his final farewell, he was re- 
solved to speak his mind freely to him, thereby 
to leave him without excuse ; and therefore 
addressed him after this manner, being at the 
door ready to depart : 

Godli. Well, Riches, I see now very clearly 
you did but flatter me when you began to 
hearken to your poor steward, Conscience, rel- 
ative to my reception into your house ; for it is 
very plain, you are grown far worse than be- 
fore, and have blinded his eyes, by entertaining 
another, w T ho calls himself by my name. But 
before I depart, I will show you the great 
danger you are in, and the cause of it. The 
truth is, you have got such a company of loose, 



TRUE GODLINESS. 



63 



base and deceitful servants, that they will ut- 
terly undo you, and bring upon you the eter- 
nal ruin of your poor soul, which I designed, 
by my coming to you, to save, and make hap- 
py forever. There was never any who en- 
tertained those graceless enemies of God, but 
were ruined by them at last; nay, and not 
only eternally in the world to come, but many 
times outwardly in this world ; therefore I ad- 
vise and entreat you to get rid of them, and 
promise I will help you to far better servants in 
their stead. For, first of all, can you think it 
will be safe for you to keep Presumption in 
your house, since there is scarce a more deceit- 
ful and dangerous wretch in the world ? How 
many thousands of poor souls has he destroyed 
by causing them to presume on the mercy of 
God, and the death of Christ, and yet live in 
sin, pride, and covetousness, and in a vile 
manner hating and contemning me? Doth 
not God say, " It is hard for a rich man to 
enter into the kingdom of heaven and yet 
you are persuaded by him to think it is an 
easy thing. And doth not the Scripture say, 
" Except your righteousness exceed the righte- 
ousness of the scribes and Pharisees, ye shall 
in no wise enter into the kingdom of God?" 



64 



TRAVELS OP 



Matt. v. 20 ; and yet he tells you, that by doing 
a few good deeds, or by giving a little of your 
abundance to the poor, your state is safe, 
whereas many of the Pharisees, as to acts of 
charity, exceedingly outdid you : nay, doth 
not St. Paul say, " Though he gave all his 
goods to the poor, and his body to be burned, 
yet without charity (that is to say, true love 
to God and Godliness) he was nothing ?" 1 
Cor. xiii. 3 ; and yet you, though you slight 
and condemn Godliness, are taught to presume 
on God's mercy, who hath notwithstanding 
positively said concerning you, and such as 
you are, " He that made them, will not save 
them; and he that formed them, will shew 
them no favour," Isaiah xxvii. 1 1. 

As touching what Self-love saith, it is abomi- 
nable. Do you not find the Lord Jesus say, 
that " Unless a man deny himself, he cannot 
be my disciple V" Matt. xvi. 24. Now, this 
fellow is one of the rest there meant, even Self- 
love and Self righteousness, as well as Sinful- 
self and Natural-self Sir, you must get rid 
of them all, or perish forever. 

And then as to Worldly- Wisdom, he is 
Satan's Attorney-general, that ever gives coun- 
sel to all that hearken to him against God and 



TRUE GODLINESS. 



65 



Christ, and all revealed religion.. He deceives 
and ruins the souls of men : ridicules all su- 
pernatural discoveries of God, or revealed re- 
ligion, and would indeed paganize this land 
again. Doth not Paul say, " The world by 
wisdom knew not God?" He would have 
you believe nothing to be a truth or principle 
of religion, that lies above your own reason; 
and therefore he says that there is nothing 
mysterious in Christianity; by which he gives 
the Scripture the lie, that says, Without con- 
troversy, great is the mystery of Godliness/ 5 
1 Tim. iii. 16. 

He will not suffer those that hearken to him 
to believe the Trinity of persons in the sacred 
Godhead, nor that Christ is the most high God, 
and yet very Man, in one person, because it 
lies above man's wisdom or understanding to 
comprehend it ; nor that sinners can be justi- 
fied by the active and passive obedience of 
Christ, though it is positively asserted to be 
thus by the Spirit of God in his word. 

This Worldly -Wisdom and Sir Human- 
Reason taught the Greeks (in the apostles' 
time) to contemn the preaching of Christ 
crucified, and salvation by him, as a foolish 
F 



66 



TRAVELS OF 



notion or idle dream , and so they strive to 
persuade people to think now, and thus to tram- 
ple the chief principles of the Christian faith 
under their feet. 

Alas! it is evident that there are many earth- 
ly things, or things in nature, which no man 
can comprehend, nor give a reason for ; and 
is it surprising then, that the mysteries of the 
gospel, or the deep things of God, are above 
human reason to conceive, so as fully to 
comprehend them ? 

Yet, though these mysteries are above hu- 
man reason, it is not against reason to believe 
them. Is it not reasonable that men believe 
what the God of Truth affirms? These 
scorners would not have you " sell all you have, 
and give it to the poor yet you know the 
Lord Jesus Christ gave that counsel to a rich 
man ; and if you do not part with all in your 
love and affection, and actually when God calls 
for it, you can be no true Christian, because 
you do not love God with all your heart, nor 
above your gold and silver, or earthly riches. 

Moreover, if you will not choose to become a 
fool in the esteem of carnal men, you can 
never be truly wise. See 1 Cor. hi. 18, " If 
any man among you seemeth to be wise in this 



TRUE GODLINESS. 



67 



world, let him become a fool that he may be 
wise." Let worldly wise men account you a 
fool ; if you are spiritually wise, wise unto salva- 
tion, it matters not how you are called and cen- 
sured by such whom Satan has blinded. Doth 
not the apostle say, " That the world by wis- 
dom knew not God V 

Your servant Unbelief, is a wicked, devour- 
ing monster, that hath sent millions to hell, by 
hindering them from believing what God hath 
said in his word. He will not suffer you to be- 
lieve nor give credit to that word, "If any 
man loves the world, the love of the Father is not 
in him," 1 John i. 15 ; nor to that word, " Ex- 
cept a man be born again, he cannot see the 
kingdom of God," John iii. 3 ; and " he that be- 
lieveth not shall be damned," Mark xvi. 16; and 
many like awakening sentences. And thus he 
teaches you to make God a liar ; for he hath 
said, You shall, without true faith, perish in 
your sins : but Unbelief says, Ye shall be saved, 
though ye live in your sins. 

As to what Ignorance says, That you may 
purchase or merit peace of conscience by giv- 
ing more liberally to the poor ; and that you 
may also make you friends of the mammon of 
unrighteousness ; he would make you think, 



68 



TRAVELS OF 



that God and Jesus Christ will in that way 
become your friends, and save your soul when 
you die. 

Sir, if you gave all your goods to feed the 
poor, (which you are far from doing,) yet you 
would be miserable ; nothing that you can do 
can change your state, or procure God's ac- 
ceptance of your person ; no, you must obtain 
union with Christ, and receive me, or perish 
in your sins forever. 

If money could purchase peace of con- 
science, or giving liberally to the poor merit 
heaven, what rich man need to fear being 
damned 1 And then also it might be very 
easy " for a rich man to enter into the king- 
dom of heaven," which the Lord Christ says 
is not an easy thing. Sir, while the world 
is in your heart, in your love and affection, 
" the love of the Father is not in you," though 
you give much to the poor. As the young 
man, who was very rich, wanted one thing, so 
do you ; that is, true faith and an interest in 
Christ . "You must be born again, or you 
cannot enter into the kingdom of heaven 
and that you can never be, until you receive 
the Holy Spirit, and let in True Godliness. 
Whosoever receives me, receives the Spirit, 



TRUE GODLINESS. 



69 



and true and right principles ; such as these, 
that " all your own righteousness is as filthy 
rags ;" and that all works before grace, are 
dead works, and profit men nothing. More- 
over, That Christ's righteousness, exclusive of 
all inherent righteousness, alone justifies a be- 
lieving sinner. 

As concerning Pride, whom you entertain, 
as a sweet and beloved friend, he hath been 
the ruin of many souls ; nay, and not only 
men, but angels also ; for it is thought he was 
the principal one who wrought their de- 
struction, and from heaven cast them down to 
hell, and of angels of light, made them devils. 
But, sir, remember that word, " Pride goes 
before destruction, and a haughty spirit before 
a fall." What became of the great king of 
Babylon, Nebuchadnezzar, for entertaining 
this fellow ? Was it not Pride that brought 
him down, and turned him a grazing, to eat 
straw like oxen ? Dan. iii. 4. Moreover, what 
became of Herod the Great, who was fond of 
this companion ? Did he not bring God's 
heavy wrath upon him in such a fearful man- 
ner, that a blessed angel was sent to smite 
him with death immediately, and he was 



70 



TRAVELS OF 



eaten of worms ? Acts xii. 23. Have you not 
read, that " the day cometh which shall burn 
as an oven, and all the proud, and all that do 
wickedly, shall be as stubble? 5 ' Hos. iv. 1. 
This haughty Pride is one of those seven 
things, as Solomon shows, which God hates, 
Prov. vi. 16. If you will not, O Riches, be 
persuaded from all I have said, to turn him 
out of your house, even take what will follow. 

Vain-Hope, I know, is one that hath kept 
up your spirits, and spoken peace to you all 
along ; but he will leave you like a false-heart- 
ed, and treacherous friend, when you come 
into distress. You hope to be saved, (and so 
did many thousands that are now in outer 
darkness ;) but alas ! what ground have you to 
build your hope upon? " The hypocrite's 
hope shall perish ; whose hope shall be cut off, 
and whose trust shall be as a spider's web," 
Job xviii. 13, 14. Ah! Sir, what will your 
hope avail you, though you have gained the 
world, when God taketh away your soul?" 
Job xxvii. 8. 

And lastly, as to your chosen friend Covet- 
ousness, he is made up of idolatry ; and what 
can be more detestable to the Lord ? He is in- 
deed the ringleader to almost all manner of 



TRUE GODLINESS. 



71 



wickedness; nay, there is scarcely a viler and 
more abominable wretch breathing on earth, 
therefore justly called, " the root of all evil/' 
1 Tim. vi. 10. He hath taught many to play 
the thief, others to commit treason, and others 
to murder innocents for their inheritance ; he 
is guilty of bribery, usury, extortion and op- 
pression : it was he that made poor Achan 
lose his life; he also contrived the death of 
Naboth and his sons ; and, more than all, he 
tempted Judas to sell, and basely to betray my 
dear Lord and Master Jesus Christ, for thirty 
pieces of silver. Do not blame me, therefore, 
if I bear so hard against him. Moreover, I 
can seldom get one foot into any rich man's 
house through his means ; it is he and his com- 
panions who keep me out ; he hath, through 
his hard heartedness, almost famished all the 
poor, both in city and country ; aud hath also 
of late very near betrayed my whole interest 
that I have in the world, into the enemy's 
hands : he hath also grievously corrupted 
many who profess kindness to me, by encum- 
bering their minds so with the affairs of this 
life, that they cannot find the way to the 
church. When they should be hearing God's 
word, he forces them to abide in their shops ; 



72 



TRAVELS OF 



nor will he suffer many of them to take a little 
time to pray in their families, nor in their clos- 
ets. He has also exposed many of my poor 
ministers to many great straits and necessi- 
ties, by which means their heads have been so 
filled with the cares of this life, that they have 
been incapacitated to preach the gospel as 
they ought to preach it ; nor can they get 
such helps as are necessary, and all because 
of him. Nay, he hath almost undone every 
nation, by corrupting the law, and subverting 
justice, causing judges to judge for reward, 
and lawyers to plead more for fees than equi- 
ty ; and hath spoiled commerce, for he hath 
monopolized trades and commodities, so that 
many men have been undone by him. I 
cannot, Sir, reckon up all his horrible crimes ; 
and is this he you so dearly love? And 
must I be slighted and disregarded by you 
through the love you bear to him ? Alas ! Sir,, 
he will bring your soul, if you follow him, to 
destruction. Pray, what became of Ananias 
and Sapphira, whom he forced to tell a lie to 
the Holy Ghost ? Acts v. 1 — 4. Who was it 
that caused the young man in the gospel to fall 
short of heaven, and to go away from Jesus 
Christ very sorrowful, and Demas to turn apos- 



TRUE GODLINESS. 



73 



tate, and embrace this evil world ? Was it not 
Covetousness ? Ah ! Sir, take heed of this 
miscreant ; for though some wicked ones of 
the earth may bless you, yet he will cause God 
to hate you. See what David saith, " The 
wicked boasteth of his heart's desire, and 
blesseth the covetous, whom the Lord abhor- 
eth." Psl. x. 3. Consider these things, and 
be persuaded to put away all these deceitful 
companions, which you have a long time nour- 
ished in your house. Oh ! that you would 
now at last, before I leave you, hearken to my 
counsel, and receive me into your house, 
and renounce that monster you have lately 
embraced, who calls himself by my name ! 
What do you say, Riches ? 

Riches. Do you think I shall give entertain- 
ment to you, and lose all my great honour and 
credit amongst men ? 

Godli. Is not that honour that comes from 
God better than all the vain honour poor mor- 
tals can give you ? You have, I am sure, a 
rare example to follow in this case : remember 
Moses ; he was not of your mind. Some rich 
and noble men have, for my sake, denied 
themselves all the glory of this world, and ac- 
counted the reproaches of Christ greater riches 
G 



74 



TRAVELS OF 



than earthly honours and the pleasures of sin, 
which are but for a season. 

Riches. If others were such fools to dis- 
grace themselves, what is that to me ? 

Godli. Sir, I perceive your condition is 
miserable, for you seem to be hardened ; and 
whilst you have had gracious means afforded 
you, to bring you to repentance, you are grown 
worse and worse : however, let me tell you, if 
you die before you have embraced and receiv- 
ed me into your house, you will perish in your 
sins, and hell will be your portion forever. 
Those who reject me, reject God and Jesus 
Christ also ; and to tell you the truth, all this 
time 1 have been at your door, the Lord Jesus 
hath stood waiting likewise. 

Riches. Leave your canting. Do you be- 
gin to threaten me I am I not my own master! 
would you lord it over met I perceive what 
you aim at; you would have me entertain you, 
that so your poor despised offspring may take 
advantage of me. I could find in my heart to 
be revenged on you, and set all the rabble of 
the town upon you. Sirrah ! I have consid- 
ered the business, and have had advice what 
to do from two able counsellors, Dr. Self-Love 
and Sir Worldly -Wisdom. 



TRUE GODLINESS. 



75 



Godli. Sir, St. Paul did not take advice of 
those two depraved, degraded counsellors ; 
that is, " he consulted not with flesh and 
blood." 

Riches. Will you not leave your prating? 
You are called Godliness, but that is not your 
name : you are, I understand, a factious fellow, 
and your name is Stubbornness, alias Singu- 
larity ; one may know what you are by the 
many names you go by. Know you, therefore, 
friend, that I have received the True Godli" 
ness already, and him will I keep. He is in- 
deed an honourable person, one whom great 
men love, and is in favour with the princes of 
the earth : but as for you, I see no encourage- 
ment for any one to respect you ; for as most 
people in all nations speak against you, and 
hate you, so you would, I know, soon spoil all 
my joys, and bring nothing but sorrow and 
fear along with you. I must not so much as 
make a false statement for my advantage, but 
you would threaten me with eternal ruin ; nor 
go to a tavern, and by chance take a glass 
too much, and let now and then an oath slip, 
but you would stir up my steward, Con- 
science, to censure me unmercifully; but I 



76 



TRAVELS OF 



shall teach him his place. Beside, if 1 should 
not give to the poor according to your humour, 
I should be censured and condemned by you 
as a wicked person ; yea, and most of my 
habitual desires you would call hurtful lusts, 
and say they must be mortified, and that my 
greatest favourite must not be spared. 1 per- 
ceive what a fool you would make me ; be 
gone from my door, or I will call one of my 
servants, who shall drive you out of the town. 

His anger now rose excessively, and he be- 
gan violently to thrust Godliness from the door, 
which no sooner did his chaplain, Mr. Reader, 
perceive, but he came to his assistance, with 
cruel rage, being stirred up by Envy, and ac- 
cused Godliness in a most base and cruel man- 
ner, calling him all the vilest names he could de- 
vise, enough to make any ignorant and unthink- 
ing man conclude True Godliness was a hateful 
companion, and before all things to be avoid- 
ed and discountenanced. His chaplain also 
warmly challenged him to dispute with him, 
and boisterously urged that text, " Be not 
righteous over much, neither make thyself 
over wise ; why shouldest thou destroy thy- 
self 1" Eccl. vii. 16. He thought with this 



TRUE GODLINESS. 



77 



one weapon to have knocked True Godliness 
down, and have spoiled his travelling forever. 

But he soon answered and said, that no man 
could be truly righteous over much, nor have 
too much of that pure wisdom that is from 
above ; but that a man might, he told him, un- 
der pretence of righteousness, do more than 
God required of him, and so be righteous over 
much, (as the papists and others are,) and 
thereby destroy himself, since will-worship 
was of such an abominable nature ; and that a 
man also might be over wise in his own con- 
ceit. 

At this answer the dispute ended ; and 
Riches perceiving his chaplain was worsted, 
disliked True Godliness much more, and raised 
all the rabble of the town upon him ; among 
which were Pride, Ignorance, Wilful, Hate 
Good, Outside, Riot, Wasteful, Hard Hearty 
Giddy-Head, Pick- Thank, Rob-Saint, and 
other such ill-bred fellows. And moreover 
he affirmed, if he were not gone soon, he 
would send for the two constables, Oppression 
and Cruelty, to put him where he should be 
safe. Upon which, Godliness was forced to get 
away and hide himself, or else he had been 
cruelly beaten, or basely put to death : but 



78 TRAVELS OP TRUE GODLINESS. 

he, being out of their reach, by the providence 
of God escaped without injury. 

Godliness being thus forced to leave Riches' 
door, Vice and Ungodliness took the full pos- 
session of his house,* and Godliness went on 
his way, grieved to see how he had hitherto 
been slighted and abused. 



* When conviction is once fairly suppressed, the evil 
passions reign more dreadfully than before. " The last 
state of that man is worse than the first." Ed. 



CHAPTER IV. 



Godliness, in his Travels, came to a Cottage, 
where dwelt one called Poverty, with whom he 
earnestly desired to make his Abode, but was de- 
nied Entertainment. 

Godliness, finding how basely he had been 
served by Riches, and that he could not, with 
the strongest arguments and motives imagina- 
ble, get entertainment with him, travelled 
farther : and at last chanced to come to a 
small village, at the farthest end of which, (up- 
on the common) he espied a little cottage ; a 
poor old ruinous building, the windows of which 
being broken, they had crowded into the holes 
some old clothes, to keep out the cold ; and, by 
its^ being propped up, it seemed as if it was 
ready to fall. But, however, he remembering 
what his blessed Lord and Master said, " the 
poor receive the gospel," resolved to go thither, 
for he " is no respecter of persons." He is as 
willing to be a guest to the poor as to the rich, 



80 



TRAVELS OF 



and to dwell with the peasant as with the 
prince, or to make his abode in a cottage as 
in a palace. Being come up to the door, he 
understood the man's name who dwelt there 
was Poverty. Now Godliness knocked five 
or six times before he had any answer : but at 
last, being between sleeping and waking, Pov- 
erty asked,, (though very faintly,) Who is 
there ? Who is at the door 1 

Godli. A friend ; my name is True Godli- 
ness. 

Pov. I have heard of your name, yet know 
you not : and moreover, I was forbid formerly 
to entertain one w r ho goes by your name : 
and it may be you as far as I know. I have 
heard that many thousands, through your 
means, have lost their lives as well as their es- 
tates. And though I have not much to lose, 
yet my life is as dear to me as any man's. 

Godli. I will do thee no wrong, my friend ; 
but contrary-wise, if you open the door and 
kindly entertain me, you shall find me the best 
friend that ever you met with. 

Pov. You speak well ; but what is it you 
will do for me 1 Have you any money to im- 
part, to procure food for my family, or cloth* 
ing for my almost naked children 1 



TRUE GODLINESS. 



81 



Godli. I cannot at present assure thee of 
worldly good things : I do not proffer men 
money, or hire them to open their doors to 
me : if I am not freely and heartily received, 
I will not come in at all. Friend, I do not 
trade in gold and silver; bat this I will prom- 
ise, if thou wilt kindly let me in, whatsoever 
good thing the Lord sees thou dost need, thou 
shalt, upon the word of Christ himself, have 
it. " Seek first the kingdom of God and his 
righteousness, and all these things shall be 
added unto you." Matt. vi. 33. You com- 
plain of want ; come open to me : do you not 
remember that word, " They that fear the 
Lord shall not want any good thing ?" Psl. 
xxxiv. 10. " The Lord will give grace and 
glory, and no good thing will he withhold from 
them that walk uprightly." Psl. lxxxiv. 11. 
What dost thou say, Poverty ? 

Pov. I am in a very low condition : what 
you mean I cannot tell ; but this I know, my 
head and heart are filled about other things. 
Alas ! what can you think to meet with, or 
expect from me? Do you not see what a 
number of poor, hungry and ragged children I 
have ? It is enough for me to get bread for 
them ; I must leave the things which you talk 



82 



TRAVELS OP 



of to my betters ; I mean such who have more 
time to mind them, and are better learned. I 
cannot tell what to say to you. 

Truly, we poor folks in the country think it 
is godliness enough for us to bear an honest 
mind, and pay truly for what we have, and go 
to church now and then, to hear some good 
prayers, and say the Creed, the Ten Com- 
mandments, and the Lord's Prayer, some- 
times at home, when we come from work, if 
we do not chance to fall asleep first ; but if I 
thought it would be for my profit, I would open 
to you. 

Godli. Poverty, I will assure thee it will be 
infinitely for thy advantage ; hast thou not 
read — 

Pov. I cannot read, Sir. 

Godli. But have you not heard then of that 
word, " Godliness is profitable unto all things, 
having the promise of the life that now is, and 
of that which is to come/' 1 Tim. iv. 8 — and 
that word, " Godliness with contentment is 
great gain ??' And now, because I see you 
are weak, I will tell you of some of those great 
blessings you will gain, if you receive me in 
truth. Wheresoever I come I bring recon- 
ciliation with God, pardon of sin, peace of 



TRUE GODLINESS. 



83 



conscience, and joy in the Holy Ghost ; I teach 
men to be diligent and frugal, and so help 
them to a decent competency ; nay, I raise 
men to honour too ; I will make thee a son of 
God, an heir of heaven, and at last set a 
crown of endless glory on thy head. What 
dost thou say, Poverty ? 

Pov. I had rather have better clothes, and 
good provisions, and a better habitation ; these 
things suit my present necessity ; but as touch- 
ing those things you talk of, I do not well 
understand what they are ; they may be but 
fancies. Besides, what work will you set me 
about? I cannot endure hard labour. 

Godli. But stay, Poverty ', what kind of 
fellows are those you have in your house 1 

Pov. What is that to you ; why do you not 
answer my questions ? 

Godli. Why then I will tell you ; you must 
believe in Christ, and very fervently read the 
Holy Bible, and every Lord's-day, with great 
reverence and seriousness, hear God's blessed 
word, and pray at least twice a day ; nay, and I 
shall teach you to be more painful and labori- 
ous in your trade and worldly business ; but 
this, I know, cannot be done, unless you put 
away that horde of loose fellows in your house, 



84 



TRAVELS OF 



Now Poverty had, it seems, divers base and 
lazy companions, who were all grand enemies 
to True Godliness ; their names were Unbelief, 
Ignorance, Idleness, Wasteful, and Fear-Man, 
together with some others. His own children, 
viz. Li ght- Fingers, Faint- Heart, and Carp- 
ing-Care, were no better. Now, when he 
felt disposed to open to Godliness, these hin- 
dered him. 

First, Sloth and Idleness would not let him 
rise* to call upon God, nor take pains to pull 
up the briars and thorns that grew in his heart; 
by which means his field lay barren and un- 
tilled, nothing growing therein, but what the 
ground brought forth naturally : nay, these 
made him of such a sluggish temper, and such 
a lover of rest, that he complained sometimes 
because he could not go without motion ; nay, 
he was unwilling to be at the trouble of feed- 
ing himself ; therefore would wish that men 
might live as trees and plants do. I remem- 
ber a very wise man told me, " That he hides 
his hand in his bosom, and it grieveth him to 
bring it again to his mouth," Prov. xxvi. 15, by 



*Let the poor who read this chapter solemnly consid- 
er and specially pray against their peculiar sins and dan- 
gers. Ed, 



TRUE GODLINESS. 



85 



the sad influence of these two lazy fellows, 
Sloth and Idleness. 

Unbelief told him that those things of which 
Godliness talked were mere fictions ; being 
unseen things, there was no reality in them: 
but when Poverty questioned the truth of 
what Unbelief spoke upon this account, and 
requested some explanations, then the wretch 
told him they were things far out of his reach, 
and that he had no part or lot in them ; neith- 
er could they (if it were possible to obtain 
them) answer his present necessities. 

Light-Fingers told him, he had been for 
a long while his best friend; and if it had not 
been for him, he had been starved long before 
now. 

Distrust agreed to the discourse of his thiev- 
ing brother, and positively said, if he turned 
Light-Fingers out of his house, (as he knew he 
must if Godliness came in,) he would certainly 
beg from door to door. 

Wasteful told him, that True Godliness, if 
entertained, would not suffer him to buy such 
good provisions as he was used to do, on trust, 
unless he knew he was able to pay for them; 
and that he would not suffer him to go any 
more to merry meetings, and carouse amongst 



86 



TRAVELS OF 



good fellows at the bar-room, nor recreate 
himself at cards, bowls, nine-pins, and other 
sports, for money, on holidays ; and that he 
must be content with such things as he had, 
and never lose a day's work to gratify the 
lusts of the flesh, and that also he must change 
his company ; which particularly was grievous 
for Poverty to hear. 

Carping-Care filled his head so full of dis- 
tracting thoughts, that he had not time to think 
of God, Christ, nor his own soul, from one week 
to another ; but his great study was either to 
think where to borro,w money, and so get more 
in debt, or else how to pay what he owed, to 
get out of debt, or how he should obtain em- 
ployment. By this means he was filled with 
sad thoughts, not knowing how he should 
procure food or clothing for the future. Be- 
sides, it could not go out of his mind, but that 
at one time or other he should be arrested, 
and thrown into a gaol, having many times 
fearfully broken his word. 

Faint-Heart and Fear-Man represented to 
him the danger he would be in upon many 
considerations, if True Godliness was enter- 
tained. 

For, first, they told him how contemptible 
real godliness was grown^ being of very little 



TRUE GODLINESS. 



87 



credit or esteem amongst men by reason of 
Vice, which was never more rampant and popu- 
lar ; insomuch that True Godliness was likely 
to be driven out of the world. Mr. Riches, 
who is lord of the manor, hath beat him away 
from his door, and hateth him with a perfect 
hatred ; now, if you entertain him, he will 
soon hear of it, and so will become your dead- 
ly enemy, and will pull down your cottage, or 
warn you out, or be sure not to let you have 
a farthing of the poor's-money, nor ever set 
you to work any more ; and what will become 
then of your poor wife and children ? Nay, 
said they, we will tell you more ; do you not 
hear what cruel edicts have been made against 
True Godliness ? And how many of the 
Protestant churches have been pulled down 
and utterly demolished ? And how he is per- 
secuted almost every where ? A more liberal 
and pleasing form of religion is now becom- 
ing popular, and will in a little time be gen- 
erally embraced, and they who entertain True 
Godliness must expect to be reproached and 
reviled, nay, murdered. Besides, do you not 
hear that many who have for a long time en- 
tertained him, have lately turned him out of 
doors? they are weary of him, or afraid to own 



88 



TRAVELS OF 



him ; and is this a time for you to think of 
embracing him ? Poverty (said they) pity 
yourself, and have more wit; you are poor 
enough already, and this is the way to make 
yourself more miserable. If Riches will not 
entertain him, who hath many advantages to 
relieve and help himself in distressing times, 
and sad exigencies, over what Poverty hath, 
or can promise himself, there is no ground of 
encouragement for you to open to him.* 

Upon this poor Poverty resolved not to let 
True Godliness have a lodging in his house, but 
rather, instead thereof, to put stronger bolts 
and bars on his door. Godliness having wait- 
ed to hear what these enemies of his would say, 
and perceiving they had now done, he broke 
silence, and began to speak after this manner. 

Godli. Well, Poverty, I expected but little 
less from you, when I perceived you were re- 
solved to hearken to those graceless com- 
panions and wicked children, for they would 
do their worst to keep me out ; but I shall 

* The obstacles which hinder the poor from embrac- 
ing religion are strongly portrayed. How true is that 
scripture, Prov. x. 15, " The destruction of the poor is 
their poverty." Ed. 



TRUE GODLINESS. 



89 



now, however, to undeceive you, answer them 
all. 

As to those lazy companions, Sloth and Idle- 
ness, who would not wish you to labour for the 
good either of body or soul, they have in 
part brought you into this poor and miserable 
condition. Oh ! how many have they brought 
to beg their bread from door to door ! and stir- 
red up others to rGb, steal, and commit horri- 
ble murders, to uphold them in their loose, 
lazy, and ungodly lives ; by which means they 
have brought, and daily do bring, a number of 
men and women to the gallows; but the great- 
est mischief they do, is to the souls of men ; 
for they cast thousands into such a deep 
sleep, that they will never awake till they 
lift up their eyes in hell. They will not 
suffer them to labour to find out their dan- 
ger, till it is too late : and others, when 
they do perceive their woful condition, are 
hindered by them from endeavouring time- 
ly, and in a right manner, to get out; they 
many times cry, " Lord, help us ! 5J and u Lord, 
have mercy upon us !" but never strive to take 
hold of the offers of his grace and mercy, by 
cleaving to Christ, and leaving their abomina- 
H 



90 



TRAVELS OF 



ble wickedness. It is the idle soul that suffers 
hunger, who shall beg at harvest, and have 
nothing : though there is bread enough and to 
spare in God's house, yet they will not suffer 
you to seek for it ; but cause you to cry, " Yet 
a little sleep, yet a 'little slumber, yet a little 
folding of the hands to sleep," Prov. xxiv. 33. 
Is it not sad, notwithstanding your house is on 
fire, you cannot through Sloth and Idleness 
rise up ? You are just ready to drop into ruin, 
and yet will not endeavour to deliver your 
own soul. O remember that word ! " Take 
the slothful and unprofitable servant, and bind 
him hand and foot, and cast him into outer 
darkness ; there shall be weeping and gnash- 
ing of teeth/' Matt. xxv. 30, And then, 

As to LigJit-Fingers, he is a thief, and if 
you follow his dictates, he will bring you to 
the gibbet; besides, "No thief shall enter in- 
to the kingdom of God." 1 Cor. vi. 10. 

Wasteful j his brother," is almost as bad as 
he. It was this vain fellow that brought the 
poor " Prodigal to eat husks with the swine," 
Luke xv. It is he who not only causes you to 
waste, and foolishly spend your money, but 
also your precious time, which should be im- 
proved for the good of your perishing soul. 



TRUE GODLINESS. 



91 



Poverty, can it do you any harm to be taught 
to become a better husband, and not to con- 
sume the little you sometimes get, amongst 
riotous company, which might be a great 
comfort to your poor wife and children ? Let 
me now appeal to my neighbour Morality, 
whether there is any ground for you to refuse 
to entertain me, because I teach you to be con- 
tent with mean things, hard fare, and put you 
upon severe labour, and tell you not to run into 
debt, unless you know how to pay it. 

Ignorance is a murderer, and hath destroyed 
millions of souls : though there was a time in- 
deed when God seemed to wink at him, Acts, 
xvii. 30, that is, did not lay (as it were) his 
hands immediately upon him ; he now is left 
altogether inexcusable, because God hath of- 
forded you a sufficiency of light, to bring you 
to the true knowledge of salvation, the necessi- 
ty of faith and true godliness, if you would 
escape the damnation of hell. 

I found Unbelief the other day with Riches, 
and indeed I can come to no one's door, but I 
find him within. He affirms, that all my prom- 
ises are fictions ; being unseen things, they have 
no reality in them, or things to which you can 
never attain ; and if you could, yet they could 



92 



TRAVELS OF 



not answer your present necessities. If yoe 
would give credit to such a notorious liar, 
murderer, and blasphemer, who certainly, in 
a sly and treacherous manner, seeks to stab 
you at the heart, who can help it? Are Christ's 
promises of grace and peace here, and glory 
hereafter, because not seen with external eyes, 
fictions ? He will tell you also, ere long, if 
you will believe him, that there is no God nor 
Devil, Heaven nor Hell, because not visibly 
seen with eyes ; he may suggest the one to 
you, as well as the other. Come, Poverty, 
thousands of my children, by blessed ex- 
perience, have found my promises no fictions 
nor idle fancies, but things full of reality, 
marrow and fatness : " O taste and see how 
good the Lord is 1" And why may not you 
obtain these glorious good things, viz. union 
and communion with God, pardon of sin, peace 
of conscience, and joy in the Holy Ghost, as 
well as others ? They were commonly given 
in the time of the gospel to the poor. Come, 
Poverty, these things are thine, (as sure as God 
is in heaven,) if thou wilt but let me in ; poor 
Lazarus understood them, and experienced 
the sweetness of them, and shall through eter- 
nity. And then, lastly, have you no need of 



TRUE GODLINESS. 



93 



those good things of mine, because they may 
not so directly answer your outward necessity? 
Are not the necessities of your soul more to be 
minded than to get store of meat, drink, 
clothes, silver, and gold ? What are all these 
things to the love and favour of God, an in- 
terest in Christ, and a right to the kingdom of 
heaven? How soon, alas! may your life be gone, 
and what good will these things do you then ? 
Do you not see they perish in the using ? And 
as they are corruptible, so likewise they can nev- 
er satify nor fill the desires of your soul, nor do 
they suit the necessities thereof. Consider, 
can any of these things make thy soul happy ? 
Can gold or silver enrich it ? Or the rarest 
worldly dainties feed it? Or wine cheer it? 
No, Poverty : if thou hadst the things of this 
world in abundance, yet till thou lettest me 
in, and makest me thy chief companion, thy 
soul will be miserable. What is it to have 
plenty of all good things, and no God, no Christ, 
no pardon, no peace, but contrary-wise, the 
curse of God, horror of conscience, and ruin 
at last? Thou wilt, Poverty, become more 
happy if thou dost open thy door to me, and thou 
and I dwell together, than the proudest mon- 
arch of the earth : thy comforts, inward peace, 



94 



TRAVELS OF 



and joy , will excel theirs, and thy riches be more 
abundant in quantity, besides the rare and 
excellent quality of them ; nay, and thy glory 
will *be far more transcendent ; and besides, 
it will abide with thee to all eternity. 

As touching Carping-Care, he hath almost 
broken thy heart already : he will not let thee 
sleep in the night ; but by telling thee of thy 
wants and necessities, sadly disturbs thy mind, 
but never gave thee a farthing ; and why 
shouldst thou hearken to him any longer ? He 
is thy utter enemy as well as mine. Turn him 
away, and Christ will care for you. 

He has depressed thy very spirits, and weak- 
ened thy body, marred thy senses, especially 
the spiritual senses of thy soul ; so that thou 
canst not think one serious thought all the 
day ; nay, when Sloth and Idleness will let 
thee go to hear God's word, he follows thee 
thither too; and so confounds thy mind with 
wandering thoughts, that devotion is spoiled, 
and you can profit nothing; therefore, I beseech 
you, thrust him out. 

Distrust, that faithless fellow, sets on this 
base Carping-Care, to perplex thy mind ; and 
this is not all ; for he tells thee, if thou turnest 
LighUFingers out of doors a thou wilt certainly 



TRUE GODLINESS. 



95 



go a begging. Come, Poverty , they are a pack 
of sad villains, set on by their great master 
Apollyon, to bring thee to shame, as if there 
was no way to live, but by breaking God's 
commandment, " Thou shalt not steal." And 
is not he a wretch that shall call into question 
the care and faithfulness of God, whose prom- 
ises are to feed and clothe thee, and to supply 
all thy necessities in the way of thy duty, 
so that thou shalt " want no good thing" (as 
I stated before,) though thou possibly mayst 
think that good for thee, which God knows is 
not? Isa. xl. 11. Psal. xxviv. 9, 10. 

And now, in the last place, let me speak a 
few words to those cowardly fellows, Faint- 
Heart and Fear-Man. Isa. li. 12. They would 
have you fear man more than God ; and yet I 
am ready to believe some of their words take as 
much place upon your heart as any thing you 
heard from the other. 

They say I am grown here of late very con- 
temptible, and am of very little esteem or cre- 
dit amongst men, Isa. liii. 3, and that I shall 
ere long be constrained to fly into a corner to 
hide myself. 

To this I answer, I never had much esteem 
amongst great men ; nay, in every age of the 



96 



TRAVELS OF 



world very few gave credit to me ; and now 
being come almost to the end of my travels 
into the last and worst age, I expect no other 
usage. How should I have many to admire 
and fell in love with me, when the Bible posi- 
tively says, " All the world wondered after 
the beast, 55 Rev. xiii. 3, that is, they were in 
love with, and admired Counterfeit Godliness 1 
and the truth is, I marvel not at it, because the 
False Prophets have ever been more readily 
embraced than the True, and their words gen- 
erally believed. " If another comes in his own 
name, 55 (saith Jesus Christ) " him you will 
receive. 55 The reason is easily discerned : 
Because they soothe the people in their sins, 
1 Kings xxii. 13, 22. Alas ! do not you see 
how Counterfeit Godliness gives liberty to men 
to please their sensual lusts, teaching an 
easier way to Heaven than I ever did or can? 
for I always taught, as at this day, the doc- 
trine of Self-denial, Mark viii. 34, the neces- 
sity of faith in Christ, regeneration, and mor- 
tification of sin, &/C John iii. 5. 

They say, I shall ere long be forced to fly 
into some corner ; if it should chance so to 
come to pass, wo be to you ; and indeed you 
had the more need with all speed to receive 



TRUE GODLINESS. 



97 



me into your house, lest if I retire you find me 
not, and so perish in your sins, John viii. 22. 

Again, What though Riches hath rejected me, 
he never had much kindness for me, but was 
generally my enemy ; and whereas they say, 
he will be displeased with you, and warn you 
out of your house, if you entertain me, what 
then ? Christ will receive you into his house, 
and you had better possess him for a friend, 
than any prince upon the earth : " When my 
father and mother forsake me," saith David, 
u the Lord will take me up." Have you not 
read of that poor man whom the Pharisees ex- 
communicated for cleaving to me, and how 
the Lord Jesus graciously received him ? 
John ix. 35. Come, Poverty, do not fear the 
worst that men can do ; God will help you, 
and he is above them all ; and it will be but a 
little while before that word shall be made 
good, " Your brethren that hated you, and 
cast you out for' my name's sake, said, Let the 
Lord be glorified ; but he will appear to your 
joy, and they shall be ashamed," Isa. lxvi. 5. 
Alas ! man, the time is at hand when all will 
be undone, and be forced to cry out, Wo, wo, 
wo, that ever they were born ! except those 
I 



98 



TRAVELS OF 



who have made me the joy and delight of their 
hearts. Say to the righteous, " it shaM be well 
with him ; wo to the wicked, it shall be ill with 
him/ 7 Isa. iii. 10. It is sad, indeed, to see 
any leave me in my adversity ; bat they were 
false friend and let them go, John vi. 66 * but 
do thou but kindjy embrace me, and I will 
keep thee from falling ; nay, thou shalt find 
me a sure refuge and defence to thee in the 
day of distress,. Psl. ix. 9. Yea, and I will 
store thee with such good things as the rich 
have not. I am resolved to feast thy soul con- 
tinually, and never leave thee nor forsake 
thee. Isa. xxv. 6. Come,, thou and I shall 
live most happily together, notwithstanding 
thou art poor, if we can but get my dear 
friend Content to dwell with us,. 1 Tim. vi. 6. 
What dost thou say, Poverty!" Shall I find 
admittance ? 

Notwithstanding all that Godliness could 
say, Poverty would not give way to him, but 
began to give him reviling words, saying, he 
was born a gentleman, though he was fallen 
to decay ; and that he would not suffer such 
tumults at his door ; for it seems while Godli- 
ness was praying and pressing for entertain- 
ment, one Persecution, the offspring of Adam's 



TRUE GODLINESS. 



99 



eldest son Cain, Gen. iv. 8. had collected many 
wicked fellows together, to drive Godliness 
away from Poverty's door : so by the opposi- 
tion within doors and without, Godliness found 
no lodging there ; yea, and finally escaped not 
without many bitter threatenings, and blas- 
phemous words. Now, one reason why Riches 
and Poverty did not receive True Godliness, 
was, because Consideration dwelt with neither 
of them, who, being a grave counsellor, might 
possibly have given them better advice, than 
to deny entertainment to so estimable a friend. 
Godliness, after this, began to be at a stand 
which way to travel next ; but hearing of one 
Youth, who lived not far off, he resolved to see 
whether he might not get a dwelling with 
him, because he was one that his commission 
particularly directed him to visit. 



CHAPTER V. 



Godliness applies to Youth, who pleads various 
Excuses, and at last utterly declines receiving 
him at present. 

Not discouraged with the mal-treatment from 
which he had just escaped, Godliness hastens 
to Youth, whom he perceives enjoying himself 
in the shade of a beautiful grove, attended 
by his companions. 

With difficulty could he obtain any notice ; 
and when he did, Youth looked on him with 
some rudeness, and inquired, with visible re- 
sentment at the intrusion, who he was. 

Godli. Your true friend and well wisher, 
Godliness. I have come to offer my company 
and services, and am ready not only to teach 
you how best to enjoy this present life, but the 
only method of escaping the awful evils of the 
world to come. 

Youth. Dear Sir, I am not so ignorant of 
the sources of delight as to need your counsel ; 



TRAVELS OF TRUE GODLINESS. 101 



and as to the future dangers, of which you 
speak, I mean to guard against them. And 
beside, do you think me a wicked reprobate ? 
I mean to injure no one in my gaiety. ^Ly 
moral character is without a spot, I assure 
you. Go to the old cruel misers, and to 
thieves, and such wicked persons, and reform 
them ; as for me, I have no need of you at 
present. 

Godli. Aye, Sir, but you need my Master's 
righteousness, Rev. iii. 17, 18. and also a part 
in his kingdom ; and these are some of those 
glorious commodities I have to bestow upon 
you, if you will entertain me. 

Youth. Aye, there it is ; I perceive I must 
entertain you, if I would have them : but I tell 
you plainly, your company does not suit my age. 
Sir, you will spoil all my pleasures, if I re- 
ceive you. You will cause me also to aban- 
don these dear friends and companions who 
rejoice my heart by their delightful society. 

Now, those he called friends were Pride, 
Wanton, Vain-Glory , Love-Lust, Ambition, 
Gay-Clothes, Gamester, Please-Friend, Time- 
Server, Scornful, Hate-Good, and Scoffer. 



102 



TRAVELS OF 



Godli. Young man, believe me, those pleas- 
ures and delights upon which your heart is so 
much set are very hateful to God, and also 
abase your noble soul, which is of a sublime 
extraction. Farthermore, hear what wise Sol- 
omon saith, " Rejoice, O young man, in the 
days of thy youth, and walk in the ways of thy 
heart, and in the sight of thine eyes. But 
know, that for all these things, God will bring 
thee into judgment." You will pay dear at 
last for all your sensual pleasures. 

Youth. But for all you say, wise Solomon 
made trial of all the delights of the children of 
men before he condemned them ; and so will 
I too, as far as I can. 

Godli. It is true, Solomon did so; and doth 
he not, by the sad experience he had of them, 
tell you, "All was vanity and vexation of spir- 
it?'' Come, Son, you had better believe the 
poison in the cup is deadly, than taste of it. 

Youth. Sir, pray speak no more ; I have 
not yet sowed all my wild oats ; let me alone. 
In due time I shall send for you. 

Godli. Let me rather persuade you to re- 
member that " he that soweth to the flesh, 
shall of the flesh reap corruption." Gal. vi. 8. 
You had better sow to the spirit. And now I 



TRUE GODLINESS. 



103 



will inform you what kind of crop you will 
have at harvest by sowing to the flesh. 

Youth. Why, Sir, what crop shall I reap ? 

GodlL You are likely, in the first place, to 
reap in this world a crop of disappointment 
and regret, as the fruit of your folly and irreli- 
gion. Secondly, you will reap a crop of infa- 
my and reproach ; for " sin is the shame of any 
people." Pro v. xiv. 34. And it will be a won- 
der if you reap not a crop of want and beggary 
too in the end. Thirdly, you will reap a crop 
of horrible and unsupportable guilt, Prov. xviii. 
14. by which means your conscience will so 
torment you, that you will not be able to en- 
dure it, unless you go on in this ungodly course 
so long, that it is seared with a hot iron, and 
then you will reap a crop of all manner of foul 
and detestable pollution ; yea, such corrup- 
tion, that will cause God to loath your soul. 
Fourthly, you will reap also a crop of all the 
fearful plagues and curses that are in the book 
of God pronounced against wicked and pre- 
sumptuous sinners, L>sut. xxix. 19, 20, 21. 
And lastly, at the great and terrible day of 
judgment, you will reap a full crop of God's 
eternal wrath and vengeance ; a crop of end- 
less torments in hell-fire, Matt. xxv. 41. Now^ 



104 



TRAVELS OF 



if you like to gather in such a harvest, go on 
and sow your wild oats plentifully. 

Youth. Sir, I intend to sow other seed 
hereafter ; I desire only a little liberty in 
these my youthful days : if you should call at 
my door when I am old, I shall be willing to 
entertain you ; nay, Sir, I do promise you, I 
will then open my doors to you. 

Godli. Alas ! my young friend, present 
promises to open hereafter to God and True 
Godliness, seldom end in real performance : 
he who promised to go and work in his mas- 
ter's vineyard, went not, Matt. xxi. 30. Such 
who put me off with promises to become godly 
hereafter, it is evident, purpose to be wicked 
for the present. Besides, do you know you 
shall live to be old ? Or, if you should, that 
God will send me then to knock at your door 1 
Nay, and let me tell you, if I should then visit 
you, I fear it will be to no purpose, because, 
Sir, you ripen apace already in wickedness, 
and sin is of a hardening nature. Evil habits 
are not easily changed the Ethiopian may as 
soon change his skin, or the leopard his spots, 
as you may learn to do well, Jer. xiii. 23. and 
open to me, when you have been a long time 
accustomed to do evil : therefore open to me 
now. 



TRUE GODLINESS. 



105 



Youth. Sir, you will raise my temper pre- 
sently, if you leave not off your canting-. You 
are, I am sure, a gentleman for whom few or none 
care. Have any of the rulers and nobles of the 
nations embraced you ? John vii. 48. Why 
do you not see if they will entertain you ? 

Godli. Nay, pray be not offended with me : 
I seek your profit ; I will do you no wrong. 
You shall not lose any thing in the end by me, 
though possibly you may have to part with 
something for my sake ; but if you do, I will 
repay you again an hundred-fold in this world, 
Matt. xix. 29 ; and in the world to come you 
shall have life everlasting. And what though 
not many mighty and not many noble ones 
do love me, or will entertain me, 1 Cor. i. 26. 
it is not because I do not deserve esteem from 
them, but because they are incensed against 
me by the devil, and are so in love with Vice, 
my mortal enemy. Sir, I am abused, and 
rendered very odious by wicked men, as if I 
were factious, restless, and seditious. Acts 
xxiv. 25. And this is the reason why I am so 
slighted and contemned. 

Youth. Aye, and to speak the truth, I can- 
not believe but you are the cause of all the 
present discord, animosities, and confusions 



106 



TRAVELS OP 



that are amongst us ; for since you came into 
this country, what disputes, contentions, and 
distractions, have been here? 

Godli. 1 and my children ever, I must con- 
fess, were thus censured and falsely accused, 
though never so stigmatized as now of late, 
Isa, viii. 18. Jerusalem of old was called a re- 
bellious and bad city, because I dwelt in it ; 
and my enemies said of old time, Sedition 
had been there, and that it was a great enemy 
to kings and governments, Ezra iv. 12, 15. 
But it is no marvel I am thus abused, consid- 
ering my Lord and Master himself was loaded 
with like calumnies, John x. 20. being accus- 
ed with sedition, and called' an enemy to Cae- 
sar likewise. But let not this discourage you 
from receiving me, for all these things are ut- 
terly contrary to my nature, and abhorred by 
^me and all my good friends. 

Youth. It will not be for my honour to give 
you a reception ; I shall be derided and scoff- 
ed at, should I do it, and be looked upon as a 
foolish person : therefore pray depart. 

Godli. What if you lose the honour of this 
world ? — I will raise you to far greater : " For 
honour. and riches are with Christ; yea, last- 
ing riches and righteousness." Prov. viii. 18. 



TRUE GODLINESS. 



107 



John xii. 26. They that receive me, and 
serve Christ, God will honour. 

Youth. Pray let me alone until another 
time, until I am a little older. 

Godli. Sir, my Master commands you to 
" remember him now in the days of your 
youth," Eccles. xii. 1. and to remember him, 
is to embrace me : and let me tell you, to re- 
ject me, is rebellion against him who is the 
King of kings, and Lord of lords, John xii. 48. 
Shall not what he requires be done? 

Youth. I have other business at present of 
greater concern than to attend on such a guest ; 
take your answer, therefore, and be gone. 

Godli. Do not mistake yourself. To re- 
ceive me, and to lead a godly life, is business 
of the greatest concernment. Were you not 
made and sent hither on purpose to serve and 
honour your Creator, and not to live like an 
irrational being, and serve the enemy of all 
righteousness, as heretofore you have done? 
Isa. xliii. 21. Acts xvi. 27. If you do persist 
in these courses, be assured you will perish 
in hell at last. 

Upon this the young gallant was in a great 
rage, and swore he would be revenged on him, 
and on all his friends, if he did not keep at a 



108 TRAVELS OF TRUE GODLINESS. 

distance. And presently all his companions 
and attendants, mentioned before, stirred him 
up to fall upon Godliness immediately, and 
force him away. Pride swelled ; Vain-Glory 
vaunted himself; and both bid him disdain 
the proposal Godliness had made. Time-Serv- 
er and Please-Friends bid him mind what was 
the custom of the times, and do as other youth 
did. Scornful looked with contempt upon 
True Godliness ; Gamester, set him to play at 
cards ; Love-Lust enticed him to the abodes 
of infamy ; Scoffer and Scornful jeered and de- 
rided him : nay, and not only so, but made base 
songs of him; and Hate-Good commanded 
them all to fall upon him, and banish him out 
of the world. And had it not been for fear of 
some neighbours, though they were but moral 
people, he had doubtless been utterly trodden 
down under their feet. But happily he escap- 
ed this time also, and got away, leaving the 
poor deluded Youth to himself, resolved to 
gratify his own sensual and luxurious appetite. 



CHAPTER VI. 



Godliness at the Door of Old-Age ; the Reasons 
why he refused to entertain him. 

Godliness, being rejected both by Riches? 
Poverty, and Youth, resolved to see whether he 
might not be entertained by a certain decrepit 
and feeble person, called Old-Age, concluding 
with himself, that it was very probable his dear 
friend, Consideration, whom he had a long 
time sought for, might lodge in his house ; for, 
said he, surely Wisdom, though he dwell not 
with Riches, Poverty, nor Youth, yet doubt- 
less he doth with the aged, Job xxxii. 7. He 
therefore made directly up to his door, where 
he knocked and called a considerable time 
without any answer ; but at last Old-Age in- 
quired who was at his door. 

Godli. Your real friend, True Godliness ? 
who would fain have a lodging with you, 



110 



TRAVELS OF 



Old- Age. Godliness! I have heard, I think, 
of you, but do not know you. Besides, 1 am 
not able to rise up from my chair to let you in. 
I have such a weak and crazy body, and am 
so full of pains and aches, that I have enough 
to do to sustain my own infirmities : pray 
come another time : do not now trouble me. 

Godli. Alas ! Father, you may not live an- 
other day ; death may seize you before to- 
morrow morning, Prov. xxvii. 1. Why should 
you put me off? I came to you when you 
were young, and then you stated that you 
could not welcome me, because you had not 
sowed all your wild oats, and you were too 
young, and I was not a fit companion for 
Youth. Moreover, you then said, when you 
were old, you would let me in ; and will you 
put me off now too ? 

But all the means Godliness could use were 
of no avail ; Old-Age was settled so on his 
lees, and had had such rebellious servants and 
children, that they would not suffer him to 
show Godliness the least favour, Jer. xlviii. 11. 
The names of some of them were Weary- 
Limbs, Dim-Eyes, Peevish, Hard-Heart, Im- 
penitency, Self -Conceit , Enmity, Unbelief, 
and Ignorance ; with many more of the like 



TRUE GODLINESS. 



Ill 



sort. The first I named were his own natural 
offspring, and somewhat younger than the rest. 
Hard-Heart he had nourished and fed con- 
tinually from his youth, for Godliness found 
him at his house when he gave him a visit in 
the prime of his days ; but now he was grown 
very stout, stubborn, and obdurate. This fel- 
low made Old- Age not to regard at all the 
threats of God. And he was so void of pity, 
that he stirred Old- Age up to stifle poor Con- 
science, who kept his accounts, and at every 
turn to tread him under foot, if he had at any 
time so much light and power as to tell him of 
his debts, viz. what abundance of abomina- 
ble sins he had committed against God ; and 
not only so, but not to regard or pity the sad 
estate of his own soul. Nor did he concern 
himself with the low condition of God's church, 
but would curse and swear, and tell many sto- 
ries and lies, and now and then be drunk, not- 
withstanding he was even ready to drop into 
hell ! And all this comes to pass through the 
evil nature of this Hard-Heart, and his com- 
panions Enmity and Unbelief. 

These three had also bred up another grace- 
less inmate as bad as themselves, one Impeniten* 
cy ; so that all that could be said to him by God- 



112 



TRAVELS OF 



liness, and his servant, Theology, concerning 
the detestable nature of sin, and his miserable 
condition, yet he could not be brought to re- 
pent, nor to let one tear fall for his sins ; so 
that that word of the blessed apostle was made 
good in him, " But after thy hard and impeni- 
tent heart, thou treasurest up unto thyself 
wrath against the day of wrath, and revelation 
of the righteous judgment of God, who will 
render to every man according to his deeds." 
Rom. ii. 5, 6. 

Ignorance was in Youth's house, and in 
Poverty's house, but not such a sottish Igno- 
rance as seemed to be with Old-Age ; for he 
affirmed that God did not trouble himself to 
take notice of what men did below, but was 
taken up about high matters in heaven ; nei- 
ther indeed could he believe that he saw 
through dark clouds. " Is not God," saith he, 
" in the height of heaven ? and behold the 
height of the stars, how high they are ! And 
how doth God know 1 Can he judge through 
the dark clouds 1 Thick clouds are a covering 
to him, that he seeth not ; and he walketh in 
the circuit of heaven." Job xxii. 12, 13, 14. 

Moreover, he and Unbelief told him that he 
had as good a heart as the best ; and that to 



TRUE GODLINESS. 



113 



hear and read some good prayers, and to mean 
well, was godliness enough for him. Besides, 
they would not suffer him to believe that God 
ever cast any of his creatures, whom he had 
made, into a lake of fire and brimstone. Nay, 
he was almost persuaded by them to believe 
there was no hell at all. As it regarded heav- 
en, they told him there might be some such 
state, and that though he might not have so 
elevated a place there as some men, yet he 
should get in among the crowd and find some 
corner, for heaven was a very spacious place. 

Self-Conceit caused him to think so highly 
of himself, that notwithstanding all that Godli- 
ness could say to confute Ignorance and Un- 
belief, he did not regard it all ; for he said, 
they were all fools who troubled themselves 
about sin and another world ; and that he who 
had lived so many years, understood better, and 
knew what to do ; and bid Godliness cease his 
importunity; for, said he, every tub must 
stand upon its own bottom ; and sure I am, 
God will not cast away an old man. I was 
born a Christian, and made a child of God, a 
member of Christ, an heir of the kingdom of 
heaven by my baptism, and would you per- 
K 



114 



TRAVELS OF 



suade me to think my condition is bad at last? 
No, Sir, I understand what religion is very 
well. Do not mistake yourself, for 1 do not 
see that 1 am much pressed by our parson to 
strict godliness ; but to come now and then to 
hear prayers, and receive the sacrament, and 
this I am resolved to do, And though my con- 
dition is considered so bad by you, I am sure 
there are many in our parish, and good church- 
men, as bad if not far worse than I. 

Godliness by this time perceived Old-Age 
was so hardened in his sins, and trained up by 
Ignorance for so long a time, that it was next, 
to an impossibility to think the evil habits he 
had got by being accustomed so long to those 
ways of Vice and Ungodliness, should ever be 
changed ; and considering he was become so 
unteachable and self-conceited, was resolved 
to leave him, not thinking it was worth his 
time to wait longer at his door, nor give any 
reply to those base bred children and servants 
he kept in his house; for Peevish made him 
so snappish that there was no speaking to him ; 
remembering that woid of the prophet, "Can 
the Ethiopian change his skin, or the leopard 
his spots ? Then may you, who are accus- 



TRUE GODLINESS. 



115 



tomed to do evil, learn to do well." Jer. xiii. 23. 
Yet he could not but take pity on him, con- 
sidering his age ; therefore he gave him the fol- 
lowing general reply, and departed. 

Godli. Father Old- Age, it grieves me to 
find you thus blind, and hardened in your evil 
ways ; and the rather, because T see your en- 
emy, death, now standing with his sword 
drawn here at your door, ready to enter in, and 
hell is at his heels. Alas ! death, who now 
shakes his sword over your head, will soon 
sheath it in your heart. What will you do 
when you come to stand before God in judg- 
ment? There is but a little airy breathing 
between you and eternal burning : it is better 
to have your eyes open on earth, to bewail your 
sins, than to have your eyes open in hell to be- 
wail your sufferings ; though you will not let me 
in now, who would make you happy, yet you 
will not be able very long to keep death out, 
who will make you eternally miserable, Psal. 
lxxxix. 84. It is sad you will not see your dan^ 
ger, till you cannot escape it. As I now 
stand at your door, saying, Open to me, but 
am not let in ; so you ere long will say, " Lord, 
Lord, open to me but you will be kept out, 
for none but those who receive me into their 



116 TRAVELS OF TRUE GODLINESS. 

hearts on earth, will be received by Christ 
hereafter into heaven. Those who contemn 
Godliness here, will be contemned for their 
Ungodliness hereafter. Your poor, deluded 
soul, who thinks its state so good without 
grace and regeneration, will find it bad ere 
long, under wrath and condemnation : " For 
except a man be born again, he cannot enter 
into the kingdom of God." John iii. 3. This 
is the day of God's long-suffering, but quick- 
ly will come the day of your long-suffering ; 
for he whose mercy you have abused, while 
you live, will let out his vengeance against 
you to eternity when you die, Thess. i. 8, 9. 

Much to the same purpose he spake to him, 
and with deep sorrow left him to perish in his 
sins ! 



CHAPTER VII. 



True Godliness, after this, travelled towards the 
city Jerusalem, near to ivhich was a small vil- 
lage called Religion, in ivhich dwelt Mr. Legal- 
ist, at whose door he knocked. The cause why he 
did not entertain him. 

Godliness, having hitherto barely escaped 
with his life, thought it now full time to leave 
those parts, where he had long travelled up 
and down, and suffered many hardships, (be- 
ing generally slighted and contemned by all 
where he came) and to travel into some oth- 
er country, amongst people (if he could find 
such) who were not so abominably wicked, or 
at least not such visible and open enemies to 
him as others were ; and he thought it might 
be best to bend his course towards Jerusalem ; 
but before he entered Salem, he perceived a 
village lying near the city, and the name of 
that town he understood was Religion; he 
therefore turned aside thither, and being in- 
formed that Mr. Legalist lived at the town's 



118 



TRAVELS OF 



end, near mount Sinai, he resolved to give 
him a visit, and immediately came to his door, 
where with great earnestness he knocked ; 
and he, being within, spake to this purpose : 

Legal. Who is at my door ? 

Godli. Sir, a stranger to you, though your 
very good friend, and one who would gladly 
have a lodging in your house. 

Legal. What is your name ? 

Godli. Sir, my name is True Godliness. 

Legal. I wonder much you should say 
True Godliness is a stranger to me, or I to 
him. He has long been a cherished member 
of my family. Do be gone, you must be an 
impostor. 

Godli. Sir, it is a mistake ; you have been 
greatly deceived. 

Legal. What, do I not know True Godli- 
ness ? This is strange ! Do not he and I con- 
verse together every day ? 

Godli. Sir, it is indeed true that there are 
one or two persons who go sometimes by my 
name ; and it is very probable you may be ac- 
quainted with one of them. Pray what are 
his manners ? What instructions does he give 
you ? For by these I shall know who your 
guest is. 



TRUE GODLINESS. 



119 



Legal, Why, Sir, he teaches me to keep 
the commandments of God, to lead a righteous 
life, to do unto all men as I would they should 
do unto me. 

GodlL O ! Sir, that is my friend and honest 
neighbour Morality, one that I love very well, 
and I am sure it is your great ignorance to take 
him for me : he will not say his name is True 
Godliness ; for though in some things we are a lit- 
tle alike, I teaching the same doctrine you men- 
tion, yet we differ exceedingly in many things. 
First, we agree in saying you must keep God's 
commands. Secondly, he says that you must 
be righteous ; I say the like. And, thirdly, 
that you should do unto all men as you would 
have them do to you ; I say the very same, it 
being my Master's own doctrine. But we 
differ prodigiously on other points. He 
teaches you to seek justification by doing; but 
I, by believing : he by keeping the law ; I by 
God's free grace, through the merits of Christ. 

Legal. What is that, friend, you say ? Are 
we not required to keep the law of God ? 

Godli. Sir, you ought to keep it as far as 
you are able, though not as it is the law of 
works, but as it is the law of Christ. You 



120 



TRAVELS OF 



must not look for righteousness and justifica- 
tion by your keeping the law in any sense, 
(it was on this very block the Jews of old 
stumbled, and were broken in pieces,) be- 
cause you have sinned, and daily break the 
law ; and the least transgression thereof ex- 
poseth you to the wrath and curse of God. 

Legal. I know I cannot perfectly keep the 
law, but I will do, by the help of God, what I 
can. And wherein I, through weakness, trans- 
gress the law, God is merciful, and I trust he 
will forgive me. 

Godli. Forgive you ! Why, he hath said, 
u He will in no wise clear the guilty." More- 
over, " What the law saith, it saith to them 
that are under the law, that all mouths may be 
stopped, and the whole world become guilty 
before God." Rom. iii. 19. 

Legal. What do you say ? Will not God 
forgive me, who am a penitent person ? Oh ! 
what a horrible doctrine is this ! I believe he 
will not forgive the impenitent, and such guilty 
ones, that the Scriptures speak of. 

Godli. Mistake not, Sir — all are guilty ; all 
have broken the law or first covenant ; all are 
under sin and wrath. It is not your repen- 
tance that will do ; God will not forgive any 



TRUE GODLINESS. 



121 



man, let him be who he will, except he be- 
lieves in Jesus Christ, and takes hold of the 
merits of his blood. "By the deeds of the 
law no flesh shall be justified/' God will not 
pardon your sins, notwithstanding your repent- 
ance, as a simple act of his mercy, unless you 
fly to him through Christ, who hath satisfied 
his justice ; for what you say renders Christ's 
glorious undertaking void and unnecessary; 
and so casts a great reflection upon the wis- 
dom of God, in sending his Son into the 
world. 

Legal. How do you make that appear ? 
Godli. Do you not say you will do what you 
can to keep the law ; and wherein you trans- 
gress, God will through his mercy forgive you ? 
Now, if God accepts of your obedience in 
keeping the law, and forgives all your devia- 
tions, as a simple act of his mercy, and that 
hereby you are justified and accepted by him ; 
why then did he send Jesus Christ into the 
world, to die the cursed death of the cross ? 
For if by this way righteousness and salvation 
are attainable, it is evident Christ is dead in 
vain ; for could not God have done all this if 
Christ had never come ? Thou art a wretch- 
L 



122 



TRAVELS OP 



ed creature ; look to Christ, or thou art un- 
done. 

Legal. Nay, Sir,, do not mistake me neith- 
er ; I do not think my righteousness justifies 
me any otherwise than through the merits of 
Christ. 

Godli. Sir, you err exceedingly : it is not 
your personal righteousness, no, not through 
Christ's merits, that justifies, but the merits of 
Christ, received by faith alone. Alas S now 
you discover indeed what a great stranger you 
are to me : you are one of those just men, it 
seems, who never went astray,, or righteous 
ones that Christ came not to calL Alas I I al- 
ways declare and testify, that all men must 
perish without faith in Christ. Doth not the 
text positively say, " He that belie veth not shall 
be damned?" Mark xvi. 16. "He that hath 
the Son, hath life ; and he that hath not the 
Son, shall not see life, but the wrath of God 
abides upon him." John iii. 36. Sir, "there 
is no other name given under heaven, where- 
by men can be saved." Acts iv. 12. "Anoth- 
er foundation can no man lay, than that which 

is laid, which is Jesus Christ." 1 Cor. iii. 11. 

Come, let me in, and I will expel those dark 
clouds, and teach you another kind of doctrine. 



TRUE GODLINESS. 



123 



I will help you to be holy, and not to depend 
upon it; to be righteous, but not to trust in it; 
1 will lead you to say, " In the Lord have I 
righteousness and that he is made of God 
"wisdom, and righteousness, and sanctifica- 
tion and redemption." But I forewarn you, 
if I come in, you must turn out those helpless 
and unprofitable servants you have kept. 

Legal. What servants would you have me 
turn out? 

Godli. Mr. Mis-Belief, and Good-Opinion, 
and Self-Righteousness you must turn out. 
Beside, you must also remove your dwelling 
farther off from Mount Sinai ; for look about 
you, be gone quickly, for I see dreadful flashes 
of lightning, the mountain seems to be all on 
fire : and hark ! do you not hear it thunder, 
Legalist ? God is angry with you, Sir ; there 
is no seeing his face but through a Mediator. 

Legal. What, must I turn my tried servants 
out of doors? 

Godli. There is no help for it ; you must 
cast out Blind-Zeal, Ignorance, and Legal- 
Heart, too, for these are dangerous persons ; 
and in their room pla*ce True-Zeal, Right- 
Faith, Broken-Heart, and Good- Understand- 
ing. Nay, Sir, and let me tell you, if you do 



124 TRAVELS OP TRUE GODLINESS. 



not quickly expel these out of your taberna- 
cle, you will be undone, and perish in your 
sins ; for notwithstanding your great hopes of 
heaven, they will soon thrust you down into 
hell ; for " publicans and harlots go into heav- 
en before you." 

Upon this he began to be very angry, and 
gave True Godliness hard words, calling him 
Libertine and Antinornian, characters that 
Godliness greatly detests. Moreover, Legal- 
ist told him he was sure he whom he had al- 
ready received into his house was True Godli- 
ness, and he but an impostor. Finally, in a 
great rage he bid him begone from his door. 

Upon this, Godliness perceiving Legalist 
was so wedded to his own opinion, that there 
was no hope of getting entertainment in his 
house, left him, and travelled a little farther 
into the town, being told that several persons 
lived not far off, who wp.re thought to be sound 
Christians. 



CHAPTER VIII. 

* 



Godliness encounters a Man of strange Counte- 
nance, who it appears was an Antinomian. 

As Godliness passed on from the house of 
this self-righteous professor, he was accosted 
by a haughty looking person who seemed great- 
ly disposed to dispute upon religion. 

The matter of good works was soon broach- 
ed, and with no small self confidence he rat- 
tled over his threadbare story. 

Godliness. I am afraid you are not sound. 
Pray, friend, what do you believe about justifi- 
cation ? 

Antinomian. I believe all the elect are 
personally and actually justified from eternity, 
and beloved by the Lord with a love of com- 
placency, before they believe, even as they are 
after being called and sanctified. 

Godli. You certainly are very corrupt in 
your judgment, and hold a doctrine Jesus 



126 



TRAVELS OP 



Christ abhors. Besides, you talk as if you 
understand not common spn°° s <*>"y 
aetxxcxUy and personally justified before they 
actually and personally exist ? 

Anti. I believe the elect were all actually 
justified from eternity. 

Godli. What, actually and personally justi- 
fied, and yet actually and personally condemn- 
ed, at one and the same time ! This is strange. 
Adam, for his first sin, fell under wrath and 
condemnation, and being a public person, all 
partake of his corrupt nature ; and thus are 
children of wrath, as well as by their own act- 
ual transgressions, and so abide until they are 
transplanted out of that dead root, and are im- 
planted into Jesus Christ, and partake of a 
vital union with him, John iii. 18, 36. Can 
righteousness be imputed and sin charged 
upon a person at the same time ? Or are un- 
believers justified persons ? To justify or ac- 
quit a sinner, implies he was before guilty and 
condemned ; and thus it was with all believ- 
ers, before they were united to Christ, as the 
word of God testifieth, and so doth the Holy 
Ghost also, by conviction, when it first works 
upon the hearts and consciences of sinners; 



TRUE GODLINESS. 



127 



therefore your notion charges the Holy Ghost 
with being a liar. 

AntL I tell you, I like you not, nor do I re- 
gard what you say. I am for free grace; God 
sees no sin, nor ever did, in his elect, nor 
need they mourn for sin, nor indulge any 
doubt; nay, though they are ungodly, their 
state is good, say what you will. 

GodlL You are such as expose me and 
my friends to reproach ; your doctrine, alas ! 
tends to looseness and ungodliness. I also 
hear that your preachers never pray for pardon 
of sin ; and also tolerate ignorant people to 
rend themselves from the true churches of 
Christ, and will hardly allow any to be true 
ministers but themselves. Those of your com- 
munion I see are just like the church of Lao- 
dicea ; that is, " increased in goods, and have 
need of nothing" in their own sight, not poor 
in spirit. This is manifest, because your 
haughty preachers are so full, that they need 
not confess their sins, nor ask pardon of God. 

The case of this man was so hopeless that 
Godliness would not stand to dispute with him, 
and therefore passed on. 



CHAPTER IX. 



Godliness came to Mr. Formalist's door, who bid 
him very welcome ; hut he suspecting his integri- 
ty, and that he harboured divers grand enemies 
of his, particularly one Hypocrisy, hesitated to 
go in. How Hypocrisy came to be discovered. 
Formalist at last refused to entertain True God- 
liness. 

Godliness being informed that there was 
another great professor living in this village of 
Religion, he thought it was convenient for 
him to see whether he might not get a lodg- 
ing in his house, because he was a man whom 
all the neighbourhood said had a great love to 
True Godliness : nay, many verily thought he 
had for a long time taken up his lodging with 
him, and wondered when they heard him ask 
for his house, (for by that means they perceiy- 
ed he was a stranger to him,) but it was a 
considerable time before he could find where 
he dwelt ; for it appeared he was called by 



TRAVELS OF TRUE GODLINESS. 129 



another name, viz. Devotion. But at last, 
coming by one man's door, and by another, he 
heard a man at prayer, and he spake so loud, 
that all who walked along the street, might 
hear him : he then concluded, it was very pro- 
bable he might dwell there ; and to his door 
he came and knocked. 

Formal. Who's there ? 

Godli. My name is True Godliness, 

Formal. True Godliness ! Pray, Sir, come 
in : there is none in all the world I love more 
dearly ; the best room in all my house is at 
your service. Pray, where have you been, and 
what news do you hear ? Are the Imperial- 
ists and Turks at peace, and all things adjust- 
ed ? How go things in the world 1 How doth 
it fare with our poor protestant brethren in 
France 1 What news from Scotland 1 When 
will the times be better? 

Many such questions he asked and profess- 
ed abundance of respect to True Godliness ) 
and (as you heard) bid him come in, but never 
offered to open the door. Godliness was 
grieved to find him so full of words ; but more 
especially, because he took up his time, and 
troubled his mind so much after news ; nay, 
and that too, when he should open to True 



130 



TRAVELS OF 



Godliness, and just upon ending his devotion ; 
yet nevertheless, Godliness very mildly answer- 
ed him to this purpose : 

Godli. Sir, As to your first question, I an- 
swer, I have wandered about from place to 
place, to seek entertainment, I mean, a fit and 
convenient lodging for a little time, for it will 
not be long ere I have done travelling ; but I 
am fallen into such an evil and perilous time, 
that scarcely any one will shew me the favour 
to take me in, and make me welcome. Riches, 
Poverty, Youth and Old Age, have all refus- 
ed me, and shut their doors against me : and 
since I came into these parts, and particular- 
ly to your town, where every one concluded I 
should be most kindly embraced, the very first 
man I came to, hath denied me entertain- 
ment; and not only so, but called me hard 
names, and declared I was a vile impostor. 

Formal. What man is that? pray inform 
me. 

Godli. My friend, to answer your question, 
the man is called Legalist. 

Formal. O ! Sir, there is not a man in all 
this town more haughty, proud, and conceit- 
ed than he; he concludes, I warrant you,. that 
he hath godliness enough already ; he makes, 



TRUE GODLINESS. 



131 



6 iLit ij, tiic wnoie 01 religion xo consist in 
principles of morality. I have heard him say 
that if a man do but square his life as near as 
he can according to the law of the ten com- 
mandments, not being guilty of gross sins, nor 
wilfully break any precepts of the two tables, 
he shall be saved. He never considers all the 
while the necessity of faith and regeneration ; 
and although he trusted thus to his own right- 
eousness, he is a very worldly, proud, and 
passionate person ; nay, and he himself con- 
fesseth, he is a sinner, and yet would be justi- 
fied by the law ; whereas you know the least 
sins, lusts of the heart, and evil thoughts, are 
a breach of it ; and the smallest breach is 
death and eternal wrath, without a compensa- 
tion made to offended justice ; and none was 
able to do this but Jesus Christ ; and none 
have the blessing of his undertaking, but such 
as believe. 

Godli. You seem to have a good under- 
standing, and can talk well ; but how comes 
it about, you let me stand all this while at 
your door 1 Is this your kindness to me ? 
What avails your knowledge and parts, ex- 
cept you entertain True Godliness 1 

Formal. Dear Sir, have I not opened to you 
already ? you are in my affections, and I will 



132 



TRAVELS OF 



fditlier upeii iu yuu. } pray v/umo i«, cmj. a<» ^ a 

you please in my house. 

Godli. I fear you mistake ; you have open- 
ed to me in one respect, but not in another : 
you seem to like my form, but not my power ; 
my external rites, but not my internal life. 
I am indeed received into your head, but not 
into your heart. The truth is, I suspect 
you. 

Formal. Suspect me, Sir ! for what ? 

Godli. That you have one or two implaca- 
ble enemies of mine hid secretly in your 
house. 

Formal. Who, I Sir ! God forbid I should 
hide any enemies of True Godliness ! Who 
are they? Pray tell me their names? They 
shall be instantly dismissed. 

Godli. Old-Man, Carnal- Affections, and 
Hypocrisy . 

Formal. As touching Old-Man, there is no 
christian can be quite rid of him ; God forbid 
I should show him any countenance ; and as 
to Carnal- Affections , in this you mistake, for 
my affections are spiritual. But why should 
you think I harbour Hypocrisy in my house 1 
I will assure you, there is none in all the 
world I hate more than that base fellow, for 



TRUE GODLINESS. 



133 



I know God hates him ; and shall I show 
countenance to him ? Lord, far be it from me. 

Godli. Nay, Formalist, be riot too confi- 
dent ; it is not your bare denial of it which is 
sufficient to acquit you of the suspicion I have 
of you upon this account. I will see if I 
cannot find him out; for you have a certain 
officer in your house, who I am sure can make 
a righteous decision, if he be not basely cor- 
rupted and blinded by your pretending so 
much love and zeal to seeming holiness. I 
know he will not flatter any man, but speak 
according to his light and knowledge impar- 
tially at all times. Sir, I will appeal to him. 

Formal. What is his name ? 

Godli. His name is Conscience. 

Upon this, Conscience was called, and in- 
quired of after this manner : 

Godli. Conscience, I require you in the fear 
of God, to answer me a question or two con- 
cerning your master : Doth he not secretly 
lodge and hide one in his house, called Hy- 
pocrisy ? * For I very much suspect him 
herein to be guilty ; what do you say ? 



* Hypocrisy is here intended to mean self deception 
as well as the deception of others. We know of no 



134 



TRAVELS OF 



Con. Sir, if you please to give me his char- 
acter, or give me some certain signs of his be- 
haviour and properties, whereby I may know 
him, I will faithfully discover all that I under- 
stand as touching this matter. 

Godli. Conscience, I thank you ; you speak 
like an honest man, and indeed I have always 
found you impartial according to your light. 
I will then give you such a description of this 
subtle and deceitful enemy of mine, that you 
cannot well mistake ; and this I shall do by 
propounding a few questions to you. 

First. Sir, was your master ever thorough- 
ly wounded in the sense of sin, being convinc- 
ed of its ugly and abominable nature ; there 
is nothing more hateful to God than that ; not 
only convinced of the evil which attends it, or 
is the fruit of it, but that cursed evil there is 
in it, being utterly contrary to the holy and 
pure nature of God, a breach of his law ; and 
that which hath made a breach between God 
and man, defaced the image of God in him, and 
is the cause of all that abominable enmity that 

book where the evidences of grace are more clearly 
described than here. The following eight particulars 
should be read with the most prayerful earnestness. 

Ed. 



TRUE GODLINESS. 



135 



is in his heart against God, and me his bless- 
ed offspring; and also makes a man in love 
with the ways of the devil ; nay, to be like the 
devil, conformable to him, and to do his will. 

Secondly. Is there no one sin that secretly 
he loves and lives in (the evil habit never be- 
ing broken) ? Have you not found him now 
and then telling a lie for his advantage, or 
telling tales or stories, adding to them, to please 
the company, or to excuse himself, when ac- 
cused, that so he may gain credit ? Is he not 
sometimes overtaken by drunkenness? Is he 
not proud, minding more the honour, praise, 
and applause of men, in what he doth in re- 
ligion, than the praise of God % Is he not- 
covetous ? Does he give according to his 
ability to the poor ? Does he not rob God to 
serve the world ? I mean, neglect hearing God's 
word, and other indispensable duties, for world- 
ly profit, and so prefer the world above the 
word 1 Does he never in trading offend you, 
by speaking better of his commodities than they 
deserve ? Is not the world more in his love 
and affections than God and Jesus Christ? 
Does he always give just weight and measure, 
and not take unlawful profit? Does he not 
make gain of Godliness, and use religion as a 



136 



TRAVELS OF 



cloak to cover his secret sin ? Does he con- 
cern himself for the interest of the gospel, and, 
by his open-heartedness, shew upon that ac- 
count, he loves Christ above son or daughter? 
Is he resolved to part with all, rather than to 
sin against God, and to offend you his Con- 
science? Does he see more evil in the least 
sin, than in the greatest suffering? 

Thirdly. Does he desire as much to have 
his sins mortified as pardoned ; to be made 
holy here, as well as happy hereafter ? Is he 
as much in love with the work of holiness as 
with the ivages of holiness ? Does he love 
the word of God because of the purity of it? 
Is he willing to bear the cross as well as wear 
the crown ; to be with Christ in his temptations 
here, as well as with Christ in his exaltations 
hereafter ? To live to God on earth, as well 
as to live with God in heaven ? 

Fourthly. Is he the same in private as in 
public? Does he not rest satisfied upon the 
bare performance of duty, not minding whether 
he hath met with God or not ? Does he pray 
in private as if men saw him ; and in public, 
as knowing God sees him ? Does not his satis- 
faction more lie in his asking of God, than in 
his receiving from God ? Does he not seek 



TRUE GODLINESS. 



137 



more for suitable words in prayer, than for a 
suitable heart? Does he not study more for 
acute expressions to affect the hearts of others, 
than to meet with powerful impressions upon 
his own ? Does he not lengthen his prayers 
before others, and hurry them over in pri- 
vate? Does he as much seek after what he 
needs from God, as that which he needs of the 
world 1 

Fifthly. Can he bear reproofs kindly for 
his faults, and take them patiently; nay, and 
esteem him his greatest friend, who deals most 
candidly with him ? Is he ready to take shame 
to himself, and give glory to God? Can he 
be contented in the way of well doing, though 
he meet with little sensible comfort from God, 
or outward respect from saints ? 

Sixthly. Does he as much desire to have 
his heart filled with grace, as his head with 
knowledge ? Does he take as much care to 
make the glory of God his end, as the com- 
mand of God his ground, in what he does? 

Seventhly. Is he not more severe in press* 
ing the smaller concerns of religion, than in 
urging the greater ? Does he not require those 
duties of others, which he himself is loth to 
M 



138 



TRAVELS OF 



practice? Is he not more curious to know 
other men's conditions than his own ? 

Eighthly. Has he received a whole Christ 
with a whole heart? 1. A whole Christ com- 
prehends all his offices, and a whole heart 
comprehends all his faculties. Has he receiv- 
ed Christ, not only as a priest to die for him, 
but also as a prince to rule over him ? Does 
he obey all God's precepts, as well as believe 
all God's promises ? 2. As to his faculties, his 
understanding may be somewhat enlightened, 
but his affections may be carnal, and his will 
averse to True Godliness ; is his heart divid- 
ed ? Come, Conscience, I do now command 
you, in the presence of the great and dreadful 
God, who searches all hearts, to make a 
righteous decision ; tell me plainly, is my 
enemy Hypocrisy here or not? By these 
hints you may easily know him. 

Consc. Sir, I must confess Hypocrisy is 
here ; now I have found him out; nay, Sir, and 
he hath hid himself in his house ever since he 
came to live in this town of Religion. His 
greatest care has been to keep his name from 
being reproached by men. Should I tell you 
of those lusts which he harbours in his heart, 
and what favour he shews to that old man (you 



TRUE GODLINESS. 



139 



mentioned before,) I should quite shame him. 
He prays, hears and reads, but I "have often 
found him very weary of these duties : nay, Sir, 
he would seldom pray at all, were it not to 
quiet me ; besides, he performs them with a sad, 
cold, dead, carnal, and lifeless spirit. He cares 
much for the small things of religion, but 
neglects the more weighty ; nay, there is one 
thing more I will state; as he does not love 
strict Godliness himself, so his heart is ready 
to rise against such who outdo him. Sir, I 
plainly perceive, he is a mere dissembler, yet 
he would be thought as religious a man as any 
in the town. I find him much abroad, finding 
faults in others, or espying the mote that is in 
his brother's eye, but he never perceives the 
beam that is in his own ; nay, and he is ready 
to fall out with many good Christians, because 
they will not follow him in habit, mode, and ges- 
ture, &c. In a word, most of those black marks 
of Hypocrisy, at which you hinted, I find in 
him. 

GodlL Say no more ; I see 1 was not 
mistaken. Now Formalist, how can you 
pretend kindness to me, and thus secretly en- 
tertain one of my worst enemies ? Sir, it is you 
who has brought so great a reproach upon this 



140 



TRAVELS OF 



poor town Religion, and on all its inhabitants ; 
nay, and it is through your means I am so vili- 
fied and condemned by Ignorance, for he is 
ready to conclude, that all my friends and true 
favourites are such as yourself, viz. mere loose 
and formal hypocrites. Oh ! you are like to 
be undone and perish forever, unless you soon 
turn this enemy of mine out of doors ; for I 
expect no other result but that you will in a 
little time fall into apostasy ; but should you 
die first, yet assure yourself you will be lost ; 
for hell is prepared for such as you are. You 
are in the worst condition of all men ; for the 
wicked hate you, because you pretend so much 
love to Religion and Godliness ; God also, be- 
cause you have not real, only pretended love 
to them, being not sincere and upright in your 
profession. 

Formalist at this began to be very angry, 
being greatly offended at True Godliness ; for 
he could not endure to see his condition de- 
picted in this manner, nor to hear of his present 
or future misery, being persuaded by Mr Vain- 
Hope, Unbelief, and Good Opinion, to think 
his condition might be safe enough. How- 
ever, Vain-Hope told him, though at present 
his state might be doubtful, yet he should have 



TRUE GODLINESS. 



141 



many days on earth, and that he might repent, 
and set all things right before he died; whose 
word and promise he adventured to take, and 
so bade True Godliness adieu ; and no man's 
state in all his travels did he indeed more la- 
ment than that of blinded, hopeless Formalist* 



* That many unsound professors exist in the church 
on earth is beyond doubt. See the parables of the Sow- 
er — of the Tares — of the Ten Virgins, &c. How dread- 
ful is such a condition ! How should we prove our works 5 
and watch unto prayer. Ed. 



CHAPTER X. 



Godliness, travelling farther into the Town (called 
Religion,) saw many People who had been great 
professors, retiring from the Town as fast as 
they could. In the discourse he had with one of 
them, the nature and danger of Apostacy is 
described. 

Godliness had no sooner left Formalist's 
door, and gone a little farther into the town of 
Religion, than he espied a great number of 
people hasting out as fast as possible ; nay, he 
observed some of them ran, though others 
went slowly. At first he wondered what oc- 
casioned this commotion, because the town 
was a little before supposed to be as safe and 
honourable a place to dwell in^ as any in all 
the country, and had as great and glorious pri- 
vileges belonging to it ; but upon inquiry he 
was told, there was a number of lions, evening 
wolves, and other evil beasts (which riad for 
a long time been shut up in their dens) getting 



TRAVELS OF TRUE GODLINESS. 143 

out; and, having a great while been kept 
without prey, they were afraid they should be 
torn in pieces. 

True Godliness at this seemed so deep con- 
cerned, that he could not let them pass without 
speaking to them ; and observing that one of 
them looked like a sober man, though he hung 
down his head, as if he had been ashamed, re- 
solved to have a little discourse with him. To 
him he thus addressed himself. 

Godli. Sir, What is the reason you leave 
this town, and haste away so fast? When 
you first took up your dwelling here, did you 
not intend to abide in it as long as you lived 1 

Apostate, (for that it seems was his name.) 
Truly, Sir, I did intend it ; I had a great love 
for this poor town, but I must now remove out, 
and be gone. 

Godli. Why must you ? Is there a necessity 
laid upon you to quit this place, this honoura- 
ble town of Religion ? 

Apost. Sir, I shall be destroyed else, for 
the walls of late are gone much to decay ; I 
do not see that safety to reside here as former- 
ly : besides, they say there are a great num- 
ber of lions, wolves, and other beasts of prey, 
breaking out upon us, and I am afraid, if I 



144 



TRAVELS OP 



should escape with my life, yet having a few 
sheep and lambs, they will devour them : tru- 
ly, Sir, I do it to save what I have ; yet I 
wish very well to the place. 

Godli. I am heartily sorry that you indulge 
such fears ; let me persuade you to return, and 
rest in this town. Sir, do not fear those lions ; 
for God hath said, " He will break the teeth of 
the lions, the old lion, and the lions' whelps." 
Job iv. 10. But what though they should de- 
stroy your substance, is not your soul worth 
more than all the world ? Mat. xxvi. 26. Come, 
go back again with me, and I will dwell with 
you, and be a sure defence to you, so that you 
will not be hurt, let lions, wolves, and devils 
too, do what they can. My name is True 
Godliness. Sir, I have saved many thousands 
from ruin in as great danger as you can be. 

Apost. Sir, there will be no safe living for 
me. I must quit the place, the town is be- 
sieged. 

Godli. What though it is besieged, God is 
able to defend it, and will be a wall of fire 
about it. But, Sir, if you proceed, I fear there 
will be no end to your wanderings. You must 
go far indeed to find a place as safe as the city 
you are leaving. 



TRUE GODLINESS. 



145 



Apost* Sir, do not mistake me ; I do not 
intend to go far, and am fully determined to 
return again when the danger is over : at 
present I will go but a little way out of town. 

Godli. Sir, you will show yourself to be a 
traitorous and hypocritical person, if you leave 
this town in its distress. If the danger be great 
which attends it, you had the more need to 
abide in it, to strengthen and encourage the 
poor inhabitants. Pray do not show so base 
and cowardly a spirit What is this less than 
to betray the town to enemies ? Is not the 
strength of any place the people? Besides, 
your flying encourages the adversaries ; for by 
this means they may think to frighten all out, 
and then with much ease take the town, and 
utterly destroy it. Beside, you weaken the 
hands, and grieve the hearts, of all true Chris- 
tians, whose chief treasure lies in the town, 
and cannot be removed; and it being also 
their spiritual native place, they resolve to 
abide in it to the last, let what will come, You 
say you intend to return again when the dan- 
ger is over. What dangers you see above 
others, to move you to quit the town, I know 
not ; but let me tell you, few who leave from 
fear of human loss or danger, return again, 
N 



146 



TRAVELS OF 



You say you intend to go but a little way ; 
alas! you cannot tell where you shall stop. 
When once you desert God's gracious protec- 
tion ; you may go on to atheism, or any thing, 
Come, go back ; let me save you from a fatal 
fall. 

Apost. Sir, 1 retain the same principles that 
I formerly held, and my love is the same to 
the town as it ever was. 

Godli. Poor man ! You own the principles 
of True Religion, and yet cleave to vanity and 
sin. The three worthies of old, by your doc- 
trine, might have retained faith and right 
principles of the true God in their hearts, and 
yet have bowed down to the golden image,,, 
and so needed not to have exposed themselves 
to the fiery furnace. Nay, by this doctrine^ 
who need suffer persecution ? Besides, it 
renders all the martyrs of old, mere fools and 
madmen. What do you say? Will you re- 
turn ? My company, it may be hoped, will 
allure you. 

Apost. No, Sir, I have formerly had your 
company, and do not find you a necessary 
companion : besides, the town is sadly divided ; 
those who love you do not agree. 



TRUE GODLINESS. 



147 



Godli. Nay, Sir, what though the town is 
divided ? It is my great grief to see it ; but 
you had the more need to abide in it, to do 
what you can to persuade the divided inhabit- 
ants to unite in affection. Come, humble 
yourself before God for this great sin, and let 
us dwell together now, and thou shalt abide 
secure, notwithstanding the divisions with- 
in, and the troubles without, and have 
sweet peace and inward joy. What dost thou 
say? 

Apost. Sir, say no more. I am resolved to 
be gone. 

Godli. Well, since I see I cannot persuade 
you to return, but that you are resolve to leave 
Religion, and not receive True Godliness, I 
will tell you what your present state is, and 
what your future portion is like to be. 

Apos. Pray, Sir, do not detain me ; I must 
pass on. 

Godli. I cannot let you go till I show you 
plainly your condition and prospects. Let me 
solemnly warn you of several deeply interest- 
ing things. 

First, It appears, as I hinted before, that 
you have apostatized from Christ. 



148 



TRAVELS OF 



Secondly, You are, it is to be feared, for- 
saken of God, and left to yourself. 

Thirdly, Either God will set Conscience 
against you, to torment you, (as he did upon 
Francis Spira) or else wholly give you up to 
your own heart's lusts, to walk in your own 
counsel. 

Fourthly, Your sin tends towards the sin a- 
gainst the Holy Ghost, that shall never be for- 
given, neither in this world, nor in that which 
is to come ; for you have been a person much 
enlightened, and now wilfully cast off God and 
religion. Pray read these scriptures, Heb. vi. 
4, 5, 6. " For it is impossible for those who 
were once enlightened, and have tasted of the 
heavenly gift, and were made partakers of the 
Holy Ghost, and have tasted the good word of 
God, and the powers of the world to come, if 
they shall fall away, to renew them again unto 
repentance ; seeing they crucify to themselves 
the Son of God afresh, and put him to an open 
shame." Heb. x. 26—28: "For if we sin wil- 
fully after that we have received the knowl- 
edge of the truth, there remaineth no more 
sacrifice for sins, but a certain fearful looking 
for of judgment, and fiery indignation which 
shall devour the adversaries. He that despis- 



TRUE GODLINESS. 



149 



ed Moses 5 law, died without mercy, under two 
or three witnesses." 

Fifthly, Jesus Christ will be ashamed of 
you at the last day, when he comes in the 
glory of the Father, with all his Holy Angels, 
Mark viii. 38. 

Sixthly, Those who set their hands to the 
plough, and look back, are not fit for the king- 
dom of heaven, Luke ix. 62 : nor will God's 
soul take pleasure in them. 

Seventhly, You are like to have the most 
miserable place in hell. " The same shall 
drink of the wine of the wrath of God, which 
is poured out without mixture into the cup of 
his indignation ; and he shall be tormented 
with fire and brimstone in the presence of the 
holy angels, and in the presence of the Lamb." 
Rev. xiv. 10. 

Eighthly, Remember the fearful end of 
such persons as you are, and what dreadful 
judgments God hath many times brought upon 
them. Besides, who will trust you? For you 
that are false to God, and to your own soul, 
will never be faithful to men. Come, that 
very way you think to save all, you may lose 
all. Besides, let me tell you, " Light is sown 
for the righteous, (though it is a dark time 



150 TRAVELS OF TRUE GODLINESS. 



now) and joy for the upright in heart." Nay, 
this precious seed is sown, as I could show 
you, in this present dispensation ; but I am in 
haste. What do you say to these things ? Will 
you return ? 

Apost. 1 dare not, Sir, at present. 

Godli. Well then, I see you love the world 
above Christ. I have but little more to say to 
you ; but, Sir, what man in his right mind 
"would, to avoid a few sparks, leap into the fire? 
or to save his hat, lose his head ? Alas ! whilst 
you seek to save your estates, you are likely 
eternally to lose your soul. 

Apost. Well, Sir, trouble not yourself ; 
farewell. 

Godli, Adieu then, poor soul !* 

* Reader, are you wandering away from God ? Have 
you left your first love, and relinquished that good pro- 
fession made before many witnesses ? O consider the 
affecting but just view here taken of the condition of the 
Apostate. Turn to the texts quoted — pray over them ? 
and may you be brought back w eeping, and bitterly re- 
penting of sin. Ed* 



CHAPTER XI. 



Godliness, coming to Thought fuPs house, found 
there his friend Consideration whom he had a 
long time sought for. The great opposition 
Consideration met with. 

Godliness, being still not without hopes of 
finding Serious Consideration, in or near this 
place, knocked at a man's door who was come 
to dwell in the town Religion. It encourag- 
ed him to learn that while so many were leav- 
ing the place, this man sought it for a habita- 
tion. Now, this person formerly had been a 
very great enemy to True Godliness, having 
lived a loose and profuse life ; and wasted his 
chief substance, though he had not really 
come to poverty, but seemed to be in middling 
circumstances. Godliness had not long knock- 
ed at his door, before he listened to him and 
spake within himself to this purpose : Who is 
this that is come to my door ? Sure, said he, 



152 



TRAVELS OF 



this is a voice different from any I ever heard 
in my life ; and he doth not knock as others 
used to do. At last he cried out, Who is 
there ? Who is it that is at my door ? 

Godli. Soul, Christ is at the door, and I, his 
noble and renowned offspring, True Godli- 
ness. Dost thou not remember that word, 
" Behold I stand at the door and knock V &c. 
Rev. iii. 20. Sir, now I will ask you the like 
question ; pray what is your name ? I hope I 
am come to the right door. 

He answered, I might very well be call- 
ed Prodigal; for I have hitherto lived a 
very thoughtless and wicked life ; but some 
call me of late Thoughtful, because, blessed 
be God, I am newly come to myself, by think- 
ing upon my latter end, and the evil of my 
former ways. 

Godli. But why dost thou choose to take up 
thy dwelling in this village now, when so 
many are going out ? 

Thought. Because I hear it is the best town 
in all the country to secure a man from dan- 
ger in evil times, provided 1 can but get a 
place in one of its strong holds in the heart of 
the town ; for I have heard there is no safe 
dwelling at the town's end; no, nor any 



TRUE GODLINESS. 



153 



where in the suburbs.* Besides, I was told 
lately, that the city where I have dwelt till 
now of late, will suddenly be destroyed. I do 
it indeed to save my own soul. I am, Sir, de- 
sirous to find out, if it may be, where true 
peace, happiness and eternal felicity is to be 
had ; for I see they are not to be found in 
those paths I formerly walked ; I mean, in 
the ways of Riches, Honour, and the Pleas- 
ures of this world. 

Godli. I commend thee, honest Thought- 
ful; thou hast done wisely, and like a consid- 
erate man. Prithee, let me come in and dwell 
with thee, and thou wilt find this poor town 
the safest and most secure place in these dan- 
gerous times, in all the world. Sir, I have 
wandered about a long time, travelling from 
place to place, to seek for one to whom I bear 
much good will, but hitherto I have not found 
him ; his name is Consideration. 

Upon this Consideration^ who it seems was 

* We must be hearty in religion ; to get into the 
neighbourhood, the suburbs of piety as it were, will do 
us no good. Reformation is not regeneration. Ed. 

t One of the first indications of grace in the heart, is 
that the sinner begins to consider his ways. The pro- 
cess of this consideration is here well described. Ed, 



154 



TRAVELS OF 



within, whispered Thoughtful in his ear, and 
said, This is he that can alone made thee hap- 
py, if he be readily, sincerely, and heartily 
embraced and entertained. Is it not good 
for thee to muse upon the worth and excellent 
nature of thy soul ? Thou art made a man, 
and therefore for a nobler and higher end and 
employment, surely, than eating and drinking, 
sleeping and playing, trade and secular affairs, 
and to enjoy sensual pleasures. This glori- 
ous soul which lies in thy bosom, is capable 
of knowing God, and of enjoying union and 
communion with him forever ; and all those 
who suffer the honours, profits, and pleasures 
of the world to take up and engross their 
hearts, go astray, and err from the great end 
of their creation. Alas ! nothing can fill the 
desires of thy soul, but God himself ; thou 
hast hitherto suffered thy affections and de- 
sires to run after whatsoever thou couldst 
think-roght yield thee felicity ; but it is evi- 
dent there is nothing thou canst find here be- 
low, that can satisfy thy thirsty and ever crav- 
ing soul. Riches, which sometimes thy heart 
hath been so much set upon, cannot be thy 
chief happiness ; for they are uncertain, fleet- 
ing, and variable : and let a man have ever so 



TRUE GODLINESS. 



155 



much of them, yet if they are his chief delight, 
he is still craving and desiring more ; so that it 
is as Solomon says, " He that desireth silver, 
shall not be satisfied with silver. " 

Honours are of like nature ; and besides 
their vanity, they depend on the minds, will, 
and humours of men, who are changeable and 
inconstant. 

Pleasures and voluptuousness are common 
to beasts as well as men, and, what is worse, 
man has this additional disadvantage, that he 
endures remorse and discontent when the en- 
joyment is past. 

Besides all this, Consideration, to induce 
him to open to True Godliness, bid him ask 
his soul in what state it now was, what it was 
doing, and whither it was going. 

First, He endeavoured to show him, that 
his soul was in the gall of bitterness, and in 
the bond of iniquity, being under the law and 
curse of God, both in respect of original and 
actual sin ; he having not yet closed with 
Christ, nor received True Godliness. 

Secondly, Then as to what he was doing, 
he bid him see if he did not neglect that one 
thing needful. Have you, said Consideration, 
made religion your chief business since you 



156 



TRAVELS OF 



came to live in this place? Have you not rath- 
er spent too much of your time about notions 
and speculations? 

Thirdly, Whither are you going ? Are you 
fit to die ? Are you going the way to heaven ? 
Surely that cannot be, unless you receive 
True Godliness ; for I have heard that he con- 
sists in a right faith, as well as in an holy life. 
Oh ! what cost, labour, pains, means, mo- 
tives and arguments hath God used to make 
men sensible of the everlasting interest of their 
souls, and to engage them to a serious prepar- 
ation for another world, ! 

And this serious preparation must necessa- 
rily be a thorough work of regeneration, faith, 
and spotless conversation ; for the nature of 
the means must ever be suitable and agreeable 
to the nature of the end ; and heaven being a 
holy place, nothing but perfect holiness reign- 
eth there ; so it were impossible to enter into 
it hereafter, without progress be made in holi- 
ness here. And how can it be thought that a 
man should reach the highest step of a ladder 
without ascending the lowermost first ? Who 
(said he) ever hoped for a crop of corn with- 
out sowing any, or expected to reap wheat 3 
and sowed nothing but tares ? 



TRUE GODLINESS. 



157 



Beside these, Consideration dwelt much on 
the nature and holiness of God, his infinite 
hatred of sin, and great severity against all 
unbelieving and impenitent souls, together 
with the perfect knowledge he had of the 
heart, thoughts, and ways of the children of 
men. He endeavoured to set in array the 
dreadful judgments, commands, threats, and 
precious promises of Jehovah. 

He also brought to his mind the evil of sin, 
showing him what an abominable thing it was 
for a man to seek to please, obey, and do the 
will of the devil ; and offend, disobey, and 
cross the will of God. Nay, he began to 
speak of the excellency of True Godliness also, 
and what he should gain by embracing him, 
and letting Christ, and the Spirit of Christ, 
Christ and the Grace of Christ, Christ and 
True Godliness, reign in his heart. Nay, he 
had so much to say, that Thoughtful was so 
persuaded, as to be on the point of opening 
the door to True Godliness ; but on a sudden, 
there was a great disturbance in the house, 
several fellows made a violent uproar, and poor 
Consideration was quite put down, and came 
near being utterly driven out of the house. 



158 



TRAVELS OF 



Those who made all this disturbance were 
some old servants, who not having been of- 
ten called to duty of late, had grown appre- 
hensive of losing their places, and justly fear- 
ed the actual admission of True Godliness 
would now drive them all away. Their names 
were Difficulty, Sloth, Deficiency, Security, 
Danger, Worldly Cares, and Carnal Company . 
These and other wicked servants therefore 
combined to obstruct this great and important 
business of opening to True Godliness. 

First, Difficulty spake after this manner : 
Sir, do not trouble yourself to study to find 
out these great mysteries of Religion, for it is 
a work too difficult for you to understand; 
there is nothing more mysterious ; therefore 
to muse upon them would be lost labour. 

Sloth told him it was laborious and toilsome 
work, and it would be great weariness to him, 
if Difficulty did not make it utterly impos- 
sible. 

Deficiency said he was a man of a weak 
understanding, and those things were matters 
for the learned and most knowing men to 
study ; nay, that many of them too, notwith- 
standing all their profound learning, proficien- 
cy, and skill in the languages, could hardly 
attain to the right knowledge of them. 



TRUE GODLINESS. 



159 



Security endeavoured to make it appear 
that his condition was very good and safe now, 
and that he had godliness enough, without 
troubling himself farther ; and that he exceed- 
ed in holiness many men that had lived long 
in the town. Moreover, he told him, that he 
had followed the counsel of Consideration too 
much already. 

Danger also spake several things. 1. That 
to give place to him, would let in his enemy 
Melancholy, which might endanger his life. 
Do you not see, said he, how uncomforta- 
ble this Consideration has made many brave 
men, causing them, by thinking on their lat- 
ter end, to hang down their heads like a bull- 
rush, fold their arms, and spend their days in 
tears and weeping ? Hearken not to him, for 
he will certainly infuse sad thoughts into your 
mind, and give you as it were nothing but 
gall and vinegar to drink. 

2. He said, moreover, Consideration had 
made many men go beside themselves ; and if 
he gave way to him about this affair, he would 
be distracted. 

3. He insinuated also, that if he seriously 
mused upon this matter, or gave place to Con- 
sideration, so that Godliness were let in, the 



160 



TRAVELS OF 



times were such he would be undone, and ut- 
terly ruined. 

Worldly-Cares proved as great an enemy to 
Consideration as any of them ; for he could 
not seriously muse nor think upon eternity, or 
the present condition his poor soul was in, he 
was so hurried in his mind about the affairs of 
this life : nay, no sooner at any season did he 
set himself to ruminate or ponder them in his 
mind, but Worldly-Cares would expel and 
drive such thoughts away. 

Carnal Company and Old Companions 
greatly abused Consideration. They turned 
Religion and Godliness into a jest, and made 
the precepts of the gospel matter for raillery ; 
and told him, that those men who seemed most 
serious, were the most seditious ; and that 
their "profession savoured of nothing but pride, 
singularity, and hypocrisy. 

Now, after they had spoken all their pleas- 
ure, and had silenced, nay, had quite routed 
poor Consideration, his mind was filled and 
hurried about many things, which Godliness, 
though not yet let in, overheard, and present- 
ly took them all up seriously and answered 
them one by one. 



TRUE GODLINESS. 



161 



Godli. Honest Thoughtful, I would not 
have thee discouraged by those enemies thou 
hast within, so as to slight Consideration, 
for he is thy very good friend, and as able a 
counsellor as most in this town. Moreover, 
very great inconveniences have always follow- 
ed those who have ignorantly slighted and 
contemned him ; nay, I must tell thee, most 
of all those great miseries and heavy judg- 
ments that have befallen nations, cities, towns, 
churches, and particular souls, have been oc- 
casioned through their great neglect to heark- 
en to Consideration. This was the cause of 
Israel's ruin of old. God, by his merciful 
providence, sent to them by his prophets, to 
warn them of their perilous estate and condi- 
tion by reason of their sins , and not only told 
them of their imminent danger, but also re- 
vealed its true causes, and how they might 
easily provide remedies for the prevention of 
it ; but they refused to lay it to heart, or give 
way to Consideration about it, which made 
Jehovah bewail their future misery after this 
manner : " O that they were wise, that they 
understood this, that they would consider their 
latter end." Deut. xxxii. 29. Among other 
O 



162 



TRAVELS OF 



causes of their dismal calamnities, none is 
more general, or oftener alleged, than the 
lack of Consideration. It is through this 
means, as by a common snare and deceit of 
the adversary, that most men fall into sin and 
reject me, and are holden also perpetually in 
Satan's bonds, to their destruction and perdi- 
tion. Men seem determined to go on in their 
abominable lusts, pride, oppression, excess of 
riot, drunkenness, and all manner of debauch- 
ery, without considering what the end of these 
things will be. "Wo unto them," saith the 
Lord, " that rise up early in the morning, that 
they may follow strong drink, and continue 
until night, till wine inflame them ; and the 
harp and voil, the tabrel and pipe, and wine 
are in their feasts, but they regard not the work 
of the Lord, neither consider the operations 
of his hands." Isa. v. 11. Their lusts and 
sensuality brought them to neglect Considera- 
tion. " For this cause is my people led away 
captive, &c. for they have no knowledge, no 
understanding of the time to come, no con- 
sideration of their danger." He that will not 
lend an ear to Consideration, renders himself 
little better than a brute : and what follows this 
folly and madness? "Therefore (saith the 



TRUE GODLINESS. 



163 



Holy Ghost,) hell hath enlarged herself, and 
opened her mouth without measure, and their 
glory, and their multitude, and their pomp, 
and he that rejoiceth, shall descend into it." 
Isa. v. 13, 14. "A brutish man knovveth not, 
neither doth a fool understand this, when the 
wicked spring as the grass, and when all the 
workers of iniquity do flourish : it is that they 
should be destroyed forever." Psal. xcii. 6, 7. 
4( The ox knoweth his owner, and the ass his 
master's crib, but Israel doth not know, my 
people doth not consider." Isa. i. 3. 

Negligence, Carelessness , Ignorance, and 
absence of Consideration^ as they brought Je- 
rusalem down wonderfully, Lam. i. 9, so they 
have been the bane and ruin of wretched men 
in all ages, and will be yours, if you hearken 
to these evil enemies of your soul, and suffer 
Consideration to be expelled. Why at this 
day are there so many people who drink up 
iniquity as the ox drinks water ; that commit 
all manner of sin, outrage, and injustice, tread- 
ing down the poor, and contemning me, with- 
out remorse of conscience, or dread of God's 
wrath and fearful vengeance ; but for the lack 
of considering that which is like to be their 
reward and punishment? Thus saith the 



164 



TRAVELS OF 



Lord, " Consider your ways, consider your 
doings." Haggai i. " Consider this, ye that 
forget God, lest he tear you in pieces, and there 
be none to deliver you." PsaL 1. Aye, but 
they will not consider it, nor lay it to heart ; 
they will not know in this their day, the things 
that belong to their peace, but inconsiderately 
put the evil day far away, and harden their 
hearts against God, provoking him to draw his 
sword, and cause his hand to take hold of 
judgment. Nothing doubtless can be more 
intolerable in the presence of the Almighty, 
than this iniquity, since he hath published his 
law, declared his pleasure concerning godli- 
ness, charging all to bear it in their minds, to 
ponder it in their hearts, to study and meditate 
upon it both day and night, at home and 
abroad, when they rise up, and when they lie 
down, and to make it their thoughts continu- 
ally. And oh ! that men should ever, not- 
withstanding all this, contemn it, and make it 
no part of their thoughts, but rather avoid 
with care the knowledge thereof 1 God makes 
his complaint, and denounceth judgment, but 
no man (as the prophet Jeremiah sheweth) 
will enter into consideration, nor mind why 
the land mourns : none cry out, " What have 



TRUE GODLINESS. 



165 



I done ! " All men, alas ! are set upon their 
own courses, and run on with as great vehe- 
mence and fierce obstinacy, as the war horse 
rushes into battle, when he hears the trumpet 
sound a charge. 

Come, Thoughtful, if thou adhere to Con- 
sideration, he will help thee to know God and 
thyself, and to find out the miserable condi- 
tion thou and all men are in by nature. He is 
the key that openeth the door for me to enter 
the innermost room of thy heart ; though it is 
true, he cannot open it without help. Nay, far- 
thermore, he is the looking-glass, or rather 
the very eye of thy soul, whereby thou mayst 
view thyself, and see what a condition thy 
soul is in : hereby thou mayst espy thy debts, 
thy danger, thy duties, thy defects, thy safety, 
the course thou dost follow, the company thou 
dost keep ; finally, the place and end to which 
thou drawest. He will give thee a view of all 
God's dealings with men since the creation of 
the world ; the reason why God sent his Son, 
his gospel, his Spirit, his servants, and takes 
so much pains to bring men to salvation. By 
his help, thou mayst also find that all the 
means God uses to bring thee to a true sight 
and sense of sin and wrath, and to recover 



166 



TRAVELS OF 



thee out of thy fallen estate, will prove vain 
and ineffectual to thee. Let, therefore, the 
consideration of the danger thou mayst escape 
through hearkening to him on the one hand, 
and the great advantage thou mayst receive 
on the other, together with the absolute neces- 
sity of cherishing him, if thou wouldst be hap- 
py, engage thee not to be discouraged to incline 
to him, nor regard what any speak against 
so good a servant as Consideration. 

Give me admission, and I will bring thee 
acquainted with God and Jesus Christ ; nay, 
help thee to a room in his heart, and lead 
thee int o union and communion with him, 
and give thee much glorious light, and help 
thee to pardon for sin, peace of conscience, 
and joy in the Holy Ghost. I will make thee 
a son of God, give thee a place in the heaven- 
ly family, feed thee with the bread of life, 
clothe thee with glorious robes, which sparkle 
like diamonds, and make thee rich ; rich in 
faith, in knowledge, in experience, truly rich, 
always rich, eternally rich, yea, set a crown 
of glory upon thy head, and make thee an 
heir of heaven and earth. Thy renown also 
will be great ; thou shalt have angels to guard 
thee, Christ to serve thee, God to honour thee. 
Oh ! love him who would lead thee into Christ's 



TRUE GODLINESS. 



167 



bosom, and cause thee to sit in heavenly 
places ; make thee to triumph with seraphims, 
and set down with thy glorified Redeemer up- 
on the throne of God for evermore. Alas ! 
men deal with me and my friend Considera- 
tion, as the inhabitants of Sodom did with the 
three heavenly messengers that entered into 
Lot's house, viz. quarrel with us, abuse us, 
and offer violence to us — who seek to preserve 
them from being consumed, and who whilst 
we are with them, stay the hand of heav- 
en from falling upon them, the hand of the 
destroying angel, that they perish not, and en- 
deavour to make them forever happy, possess- 
ing all true felicity, and free them from all 
misery. Does not every man desire that 
which is good 1 Was ever any man in love with 
torment 1 Is it not every one's interest to 
study how to prevent it ? Why then surely 
Consideration cannot but have thy affection, 
unless thou dost contemn rivers of pleasures, 
inconceivable glory, even the inexhaustible 
riches of both worlds, and choosest anguish, 
death, hell, and the lake that burnetii with 
fire for thy portion. 

As to the objections which Dijficidty raises 
against thy compliance with my advice, they 
are soon answered* 



168 



TRAVELS OF 



First, He basely insinuates that to muse 
and ponder on the great concerns of Godliness 
and another world is a hard and difficult 
work. In great, and hazardous, and danger- 
ous achievements for worldly advantages, 
however, this is not made an objection. Men 
do not care how difficult the work is, if it be 
but profitable : and shall this be a stumbling 
block in the way ? How should some houses 
be built, bridges over great rivers be made, 
fields be sowed, and dangerous voyages to sea 
be taken ? Shall the carpenter say, Oh it is 
difficult, and the husbandman say, It is diffi- 
cult, and the mariner say, It is difficult, and 
so lay the enterprise aside 1 

Is it not sad, and very surprising, that 
the enemies of the gospel, should not think 
any thing too hard and difficult to undertake 
to suppress and destroy Godliness ; and yet 
many who profess love to me, are not willing 
to encounter small difficulties to entertain and 
embrace me, though it be their only business 
and chief interest in the world ! Were a man's 
house on fire over his head, and he likely to 
be burned, would he not think of ways to es- 
cape though it was difficult ? It is not because 
consideration about heaven and happiness is 
so difficult, that men avoid them, but because 



TRUE GODLINESS, 169 

they have no will nor love to these things ; 
other things are more in their affections. Be- 
sidesj the rarest things are not obtained but 
through great difficulty. What hazard do men 
often run for honour and worldly riches ! Oh, 
what projects and contrivances do they find 
out ! And wilt thou desist from this work, be- 
cause it is difficult ? Men do not think it hard 
to carry talents of lead, or mountains of sin on 
their backs, and yet think Consideration diffi- 
cult, who, like a faithful friend, would tell 
them how to be rid of that load, that will sink 
them down into the lowest pit, except they ob- 
tain faith in Christ, or receive True Godliness 
into their hearts. They do not think it hard 
to dig into hell, yet they think Consideration 
hard, who would teach them a way to quench 
that fire. They do not think it hard to be op- 
pressed by an usurper, and yet they think Con- 
sideration hard, who would help them to shake 
him off. O fools, and slow of heart ! They 
that have courage to meet an army in the 
field, and have confidence to laugh at the 
glittering spear and shield ; they that have 
courage to plough the sea, to face the mouth 
of a cannon, to stand a volley of shot, to fight 
P 



170 



TRAVELS OF 



duels, endure the noise of guns, hear the clash- 
ing of swords, and lie on the cold ground 
many nights together, to have an arm or leg 
cut off, think consideration about religious 
things too hard ! Contemn the thoughts of 
being overcome by deceitful and timorous 
Difficulty. 

As to what Deficiency says, that thou art a 
man of weak understanding ; thou canst per- 
ceive that gold is better than glass, and that 
pearls are better than pebbles. Thou art able 
to perceive thou art mortal, and must die ; and 
dost know, when a bone is broken, it is good 
to have it set; that food is good when thou art 
hungry : and that it is good to get clothes to 
cover thee. Art thou not, then, able to con- 
sider that there is need of food for thy soul, 
and clothes to cover the nakedness of thy soul, 
and that it is good to have grace to enrich thy 
soul ? Art thou able to find out how grievous 
it is to be cast into a furnace of fire, and yet 
canst not understand that it is worse to be 
cast into a fire that cannot be quenched? 
Nay, have not very weak and simple persons 
attained to the skill of Consideration about 
their eternal state ; and have even outdone 
the wise and learned of the world 1 "Knowl- 



TRUE GODLINESS. 



171 



edge is easy unto him that hath understand- 
ing." Prov. xiv. 16. " Wisdom gives subtle- 
ty to the simple, and young men knowledge 
and discretion." Prov. i. 4. " When wisdom 
entereth into thine heart, and knowledge is 
pleasant to thy soul, discretion shall preserve 
thee, and understanding shall keep thee." 
Prov. ii. 10, 11. 

As for what Sloth saith, thou hast cause to 
abhor him, for he is a beggarly character, and 
deserves to be driven not only out of thy 
house, but out of the world, for he never did 
any man the least good : cast him out then as a 
vagabond. Thoughtful, wouldst thou not be 
&t pains ? Remember, the slothful person shall 
beg at harvest, and have nothing. Thy house 
is ready to fall, and thy vineyard is grown 
over with thorns and nettles, and yet he would 
not have thee consider thy danger, until it is 
too late to escape it. Oh ! how many have 
lost their souls by this wretch ! What good 
comes of Idleness ? Besides, do you not see 
how the men of this world hate him ? They 
will not hearken to him, but will in despite of 
him engage in all ways and means to get bread 
to eat, and clothes to put on ; nay, seek out, 
through great industry, rare projects to amass 



172 



TRAVELS OP 



riches ; and wilt thou be drawn away by him, 
from thinking on the ready way to be made 
rich, great, and renowned for ever ? It is the 
diligent hand that hath the promise : " Thou 
must seek for wisdom as for silver, and search 
for her as for hid treasure. 5 ' Prov. ii. 4. Do 
not think that I put too great a burden upon 
thee ; for observe, it is not necessary to take 
greater pains about this inestimable jewel, 
than men of the world take to get the perish- 
ing things of this life : nay, if men did but 
bestow half the labour about the good of their 
souls, that they do about getting the world, 
and providing for their bodies^ what happv 
persons might they be ! 

As to what timorous, faint-hearted Danger 
has laid before thee, in respect to letting in 
Melancholy, this is a mere deceit ; for there is 
a vast difference between serious Consideration 
and destructive Melancholy : a man is not 
sad, because he will not swear, cheat, gamble, 
and be drunk. Consideration will let thee 
see, that those men who are pleased so much 
with vain sports and merriment, have the least 
cause to rejoice of any men in the world. 

Consideration will show you that whatsoev- 
er vain men may prate and boast of, touching 



TRUE GODLINESS. 



173 



joy and pleasures, yet there is no delight and 
felicity like that which is found in the ways 
of true virtue ; that Godliness is the best 
security ; that those serious persons who 
look dejected and melancholy to the carnal 
eye, have joys within which no stranger inter- 
meddles with ; and carry in their breast that 
which can make their life perpetually peace- 
ful and joyous. 

They are' fools that count the life of a Chris- 
tian madness, and his inward peace, an airy 
notion. Who is so frantic, as he who cher- 
ishes a serpent in his bosom, that will certain- 
ly sting him to death ; who never sows, yet 
thinks to reap at harvest ; * who might have 
glorious robes to clothe him, and yet values 
his own rags above them, or chooses to go 
unclothed ; f who hates, and seeks to destroy 
his best friends, for the sake of whom he is 
not destroyed ;$ who thinks to go to heaven, 



* " Whatsoever a man soweth, that shall he also 
reap." Gal. vi. 7. 

f " All our righteousnesses are as filthy rags." Isaiah 
Ixiv. 6. " He hath covered me with the robe of righte- 
ousness." Isaiah lxi. 10. 

t " Because ye are not of the world, but I have 



174 



TRAVELS OF 



and yet walks the direct way to hell ? Can 
there be greater madness than to prefer a stone 
before bread, or feed upon husks with the swine, 
when there are all things to be had, by seek- 
ing for them ? Can there be greater madness 
than to value a base lust above God, Christ, 
and eternal glory ? 

Whereas Danger , in order to obstruct Con- 
sideration from opening to me, tells thee of 
the evils of the times, and that, if I am let in, 
thou wilt be undone — be assured, if I am 
kept out, there is no way to escape, but ruin- 
ed thou wilt be. No danger is like soul-dan- 
ger : he can never be undone that hath God 
for his portion, and heaven for his inheritance. 
Lose thy soul, and what hast thou more ? And 
unless thou consider soon, and open to me, 
thou canst not save it ; for " without holiness 
no man shall see the Lord." 

Worldly-Cares, I know, hinders my dear 
friend Consideration as much as any one ; 
he would persuade thee thou hast no time to 



chosen you out of the world, therefore the world hat- 
eth you." John xv. 19. 

These texts, selected from many of like import, at 
once prove and explain the expressions to which they 
refer. Ed* 



TRUE GODLINESS. 



175 



think on God nor Godliness, having a trade to 
follow, a family to provide for, &c. But shall 
those things hinder thee from thinking of any 
thing else? Is there not one thing more 
needful, viz — to seriously think on me, and 
of the concerns of thy soul, when thou art at 
work, or about thy worldly affairs ; when thou 
goest out, and when thou comest in ; when 
thou liest down, and when thou risest up? 
Thy heart may be with God, when thy hands 
are fully employed. True, if the world is in 
thy heart, there can be but little room for 
Consideration, much less for True Godliness. 
A continual hurry of business puts out the eye 
whereby it should reflect upon itself. But 
shall the earth keep out heaven, and the prince 
of darkness shut out the Prince of Light, 
and briars and thorns choke the good seed ? 
Shall Worldly-Cares and business be thy 
chief guests whom thou biddest welcome, 
and Christ stand at thy door as a neglect- 
ed stranger? Shall Worldly Consideration 
be cherished, and Serious Consideration be 
crushed, who would put thee in a way to get to 
heaven? But remember this, he that hath not 
time to open to Christ here, Christ will find no 
time to open to him hereafter. Can the world 



176 



TRAVELS OF 



help thee to peace and pardon on a death bed, 
or riches deliver thee in the day of wrath ? 

As to what thy Old Companions lay before 
thee, to render me odious, if thou persist in re- 
garding them, adieu forever! They that hate 
Seriousness for themselves, must needs dislike 
it in others : these are Satan's agents, whom 
he sends abroad into the world to destroy vir- 
tue ; these strive to put me into a wolfs skin, 
and then set the dogs of the town upon me. 
Shun keeping company with these scoffers 
and contemners of True Godliness, for the 
sake of thy precious soul. As thou art come 
into the town of Religion, so let the truly re- 
ligious be thy companions, who will, instead of 
hindering, help Serious Consideration. What 
ground is there to think a man should mind 
the true interest of his soul, that keeps com- 
pany with persons who make sport of Serious 
Consideration 1 What is he that keeps com- 
pany with sinners, but an abettor of sinners ? 
Remember that society in sin strangely dimin- 
ishes the sense of its heinousness. As is a 
man's company, such is the man ; and as is 
his company here, such it is likely to be here- 
after. Oh, how do sinners harden one anoth- 



TRUE GODLINESS. 



177 



er in ways of wickedness ! They think there 
is some comfort in having associates in misery. 
Tt is a hard thing indeed, Thoughtful, to be 
serious in such a wicked age as this. A wick- 
ed man, as he poisons the air in which he 
breathes, so he pollutes the age in which he 
lives. It is bad lodging in the house where 
God refuses to dwell ; with the froward thou 
wilt soon learn frowardness : but it is better to 
be contemned for virtue by men on earth, than 
to be condemned for vice by the God of 
heaven. What sayst thou, Thoughtful, shall 
Consideration prevail with thee to open the 
door to me I 

Conscience being now brought over to join 
with the solicitations of Godliness, Thought- 
fid was fully resolved to cherish Serious Con- 
sideration* in spite of all the clamour, rais- 
ed by the other inmates of his house. In- 
deed he determined to rid himself as soon 
as possible of every one of them, and had 



* When David thought on his ways, he began to 
turn his feet unto God's testimonies. Psalm cxix. 59. 
This is the state of mind which leads the thoughtful 
sinner to inquiry meetings, and to the word of God, 
and is clearly described in the next Chapter, Ed. 



178 TRAVELS OF TRUE GODLINESS. 

no doubt of immediate success — but lo ! 
on a sudden, new enemies rose up in his 
house, and made strong opposition to the 
admission of Godliness. Of this we shall 
give an account in the next Chapter. 



CHAPTER XII. 



Thoughtful, though he had embraced Considera- 
tion, and was resolved to receive Godliness into 
his house, is hindered by Old-Man, Wilful- Will, 
Carnal- Affections, and Apollyon. He is aided 
by Laborious, but had not prevailed, had it not 
been for another who came in to his assistance. 

Thought fid, having with much joy and 
gladness embraced Consideration, and over- 
come the snares and impediments those adver- 
saries (we mentioned before) laid in his way, 
was now resolved to receive True Godliness, 
and speedily close with Jesus Christ ; but all 
on a sudden other enemies, that he had not 
suspected to be in his house before, rose up, 
and made strong opposition against his receiv- 
ing this heavenly guest. These enemies were 
Old-Man, Carnal- Affections, and Wilful- 
Will, all stirred up by the envious prince 
Apollyon. But though he was thus discourag- 
ed by unexpected opposition, he found that he 



180 



TRAVELS OF 



had, by the means of Consideration, and the 
light of God's word, some new friends to help 
and assist him ; their names were Conscience 
and Enlightened-Understanding. Now Apoll- 
yon being in great fear that Thoughtful, by 
the help of Consideration, Conscience and En- 
lightened Understanding, would embrace True 
Godliness, rose up in great fury, and spoke to 
the rest of the infernal host to this purpose : 

Most mighty pow'rs, who once from heaven fell, 
To raise this throne and monarchy in hell, 
Bestir yourselves with speed, or all is gone, 
For Thoughtful has almost the battle won. 

All the powers of hell now combined to pre- 
vent Thoughtful from receiving True Godli- 
ness, and endeavoured to stir up Old-Man 
and Carnal- Affections , to do what they could to 
place his mind and thoughts on the perishing 
things of this life. This put poor Thoughtful 
to a stand. One while he was resolved to 
open the door, but then suddenly his heart 
was captivated with the pleasures and delights 
of this life. This was because his affections 
w T ere not yet thoroughly changed, nor the evil 
qualities of his soul removed ; for Old-Man 
had grievously corrupted all his powers and 



TRUE GODLINESS. 



181 



faculties, which Godliness (who with patience 
waited still at his door) perceiving, asked him 
what the matter was that he did not let him in. 

Thoughtful answered, he was hindered by 
a base adviser that he had in his house : upon 
this, Godliness and he fell into serious dis- 
course again. 

Godli. Who is it, Thoughtful, that hinders 
my being received 1 

Thought. His name is Old-Man. 

Godli. Ah ! he is my grand enemy, and 
hath been nearly six thousand years. There 
is not one in all the world, that has done more 
wrong than he and his daughter, Carnal- Affec- 
tions. 

Thought. I find also Wilful-Will is utterly 
against your admission : Lord, what will be- 
come of me ? I know you are worthy of en- 
tertainment ; and, oh ! who am I, that you 
should come to be guest to such a vile and un- 
worthy wretch ! 

Godli. Nay, Thoughtful, I do not stand 
alone, but here are others waiting at thy door 
to come in with me also, who are persons of 
no mean quality. 

Thought. Others ! pray who are they ? 



182 



TRAVELS OF 



Godli. Why here is the eternal Jehovah, 
with Jesus Christ, the Prince of the kings of 
the earth, and the Holy Spirit, Rev. iii. 30. 

Thought. Lord ! what shall I do ? O infi- 
nite and admirable grace and condescension ! 
God and Jesus Christ, and the Holy Ghost, 
at my door, and I not let them in ! Oh ! this 
is amazing ! 

Godli. Moreover, I must tell thee; they 
have been waiting here ever since I came 
first to knock at thy door; and I so informed 
thee; but I perceive thy memory proves false. 
Thou art doubtless misled by that deceptive 
Old-Man ; but if thou dost not open to me 
soon, T shall leave thee, and these illustrious 
guests will take their departure. Why dost 
thou not lay Old-Man prostrate ? It is not 
enough to cry, What, Lord, shall I do I but 
thou must shake off Sloth, and like a brave and 
courageous soul acquit thyself. 

Thought. Alas ! what can 1 do ? This 
Old-Man is too strong for me, and Wilful-Will 
is very stubborn too ; I am unequal to them. 

Godli. Why, I will tell thee ; there is one 
in thy house that will help thee > if thou heark- 
en to him. 

Thought. What is his name, Sir ? 



TRUE GODLINESS. 



183 



Godli. His name is Conscience. 

Thought, Sir, I know him well ; he has, 
since his eyes were opened, been a very good 
friend to me : but for a great while he lay in 
my house as one dead, and I found his eyes 
almost put out by Old-Man ; but all that he 
can do, is not sufficient without farther help. 

Godli. Thou sayest right; thank Enlight- 
ened Understanding for that. Consideration, 
by bringing him to read and hear God's holy 
word, opened his eyes also. But is there no 
other friend of mine in thy house, who can 
lend thee assistance in this time of need? 

Thought. Alas ! Sir, whom have I else 
that can do any thing for me ? for my house is 
full of adversaries ; never was a cage fuller of 
unclean and hateful birds. 

Godli. Thou sayest right ; I believe thee, 
poor Thoughtful; but see if thou canst not 
find a friend that I dearly love, and have a 
long time sought for. 

Thought. Pray, Sir, who is that ? Tell me 
his name. 

Godli. His name is Endeavour, alias Labo- 
rious. You cannot imagine, Thoughtful, what 
great things he hath done: O! 1 love him 
much ; he helped Noah to build the ark, and 



184 



TRAVELS OF 



Jacob to get the blessing, and to wrestle with 
the angel, and to prevail too ; and Solomon to 
build the temple. Consideration, it is true, 
caused David to think on his ways, but it was 
Endeavour that turned his foot to keep God's 
statutes. Consideration also brought the poor 
prodigal to his right mind, but it was Endeav- 
our that sent him home to his father's house : 
it was he that made him find his feet, after 
the Spirit of God had brought him to himself : 
nay, I could tell thee, I have taught him to 
get many a blessing by prayer. Who was it 
that got the three loaves in the gospel 1 Was 
it not the importunate Laborious 1 Was it 
not he likewise that made the poor widow 
prevail with the unjust judge to avenge her of 
her adversary ? Nay, in a word, the promise 
of God is made to him — " If you follow on to 
know the Lord, then you shall knojy him." 
It is this diligent person that makes men, with 
God's blessing, rich ; I mean spiritually rich. 
Now, what dost thou say, Thoughtful ? Canst 
thou find my good friend Endeavour ? 

Thought. Truly, Sir, now I think of it, I 
hope I have found him ; but he has been here 
but a little time, and has been too much neg- 
lected by me : for I did not "strive to enter in 
at the strait gate," till now. But I pray, where- 



TRUE GODLINESS. 



185 



in will he be so useful to me 1 What are his 
properties 1 

Godli. Why, he commonly stirs up men to 
open the door to me. He is a great enemy to 
Sloth and Idleness ; he makes them rise be- 
times in the morning to call upon God, and to 
read his word, and search into it very diligent- 
ly. He will make you incline your ear to 
what Conscience says, and make you tremble 
at his reproofs and accusations when you sin 
against God, if you will take his counsel. He 
will also cause you to go and hear sermons, 
and not to sleep when you get there, nor 
neglect nor slight convictions, nor be careless 
and negligent in any duty ; and will help you 
to labour after faith, and not to rest upon any 
thing short of Christ. 

Thought. O! Sir, this is the very friend 
I want; and blessed be God I have found 
him. I am resolved to make use of his help 
and assistance continually. 

Upon this he became very diligent in attend- 
ing upon all the means of grace. Moreover, 
by the help of Endeavour, he cut off some 
one or two of the members of Old-Man, that 
body of sin, and prayed morning and evening ; 

a 



186 



TRAVELS OP 



shunned all open prophaneness and scandal- 
ous sins ; would not speak at random with his 
tongue, nor neglect to hear one good sermon, 
when an opportunity presented, and became 
just in all his dealings with men. But now 
Apollyon, by the treachery of Old-Man, raised 
up another enemy which had almost undone 
him insensibly. This was Self -Righteousness , 
a very great enemy to True Godliness. By 
his influence Thoughtful was becoming quite 
contented with himself, and began to forget 
that he had not admitted True Godliness ; but 
at last, he knocked again, and demanded in- 
stant admittance. 

Godli. What is the cause of this great 
neglect ? What, shall I not be received ? O 
what a long time have I stood at your door ! 
What is the difficulty now ? 

Thought. Truly, Sir, I had concluded that 
now the door was open, by the help of my good 
friend Laborious, for I have done what he re- 
quired of me. 

Godli. No, no, Thoughtful, I am still kept 
out. Wilful- Will arid Old-Man have beguil- 
ed you, and let in another dangerous enemy, 
whose name is Self -Righteousness. I cannot 
enter till he be expelled and hated. This 



TRUE GODLINESS. 



187 



was he that quite undid poor Legalist, 
and will quite ruin you too, if you do not 
take heed. 1 would not have you slight 
Endeavour, but do not make an idol of him. 
If you be found in your own righteousness, 
you will be lost by your own unrighteousness ; 
duties can never have too much of your dili- 
gence, nor too little of your dependence. Not 
the salt sea of thy own tears, but the red sea 
of Christ's blood must wash away thy sins. 
You must owe the life of your soul to the death 
of your Saviour. If you have no better righte- 
ousness than what is of your own providing, 
you will meet with no higher happiness than 
what is of your own deserving. You must take 
up duties in point of performance, but lay them 
all down again in point of dependence. There 
is as much cause to fear for you now as there 
ever was. What will you do? 

Thought. Lord, help me ! what shall I do 
indeed ? O ! how many are deceived, who 
think it is an easy thing to be saved ! Surely 
I shall never attain to a state of grace and true 
conversion. 

Upon this a melancholy and very dangerous 
person, (called Despond) attacked him, and 
almost prostrated him to the earth. Nay, I 



188 



TRAVELS OF 



perceived, he fractured some of his bones, 
wounding him so grievously, that he despaired 
of life. Indeed, he was overwhelmed with 
trouble ; and that which grieved him most of 
all, was, to think, that all this time, not only 
True Godliness, but Christ himself also wait- 
ed at his door. Godliness, perceiving what a 
deplorable condition he was in, spake to him 
after this manner : 

Godli. Poor Thoughtful, do not give way 
to Apollyon, that prince of darkness ; for it is 
he who hath stirred up that cruel enemy Des- 
pond to take away thy life; that cruel destroy- 
er hath sent many souls to hell. Come ? 
though thy own righteousness is worth nothings 
being but like filthy rags, yet Christ's righte- 
ousness is sufficient to cover thee, and his 
blood to heal thy wounds. Your business is to 
believe, viz. wholly to get out of yourself, and 
rely upon Christ's all-sufficient merits ; and 
know assuredly, that the very moment you 
cast vourself, by a lively act of faith, upon 
Jesus Christ, I shall enter your habitation. 

O know, poor Tlioughtful, that Christ's 
righteousness hath more worth in it to save 
you, and raise you up to heaven, than your 
own unrighteousness hath weight to cast you 



TRUE GODLINESS. 



189 



down to hell. You say you are a great, and 
hell deserving sinner ; but you can be but a 
sinner, and Christ died for sinners ; and never 
did any throw themselves by an act of true faith 
upon him, but they were saved. He died for 
the chief of sinners.* Do you not hear him say, 
" Come unto me, all ye that labour and are 
heavy laden, and I will give you rest 1" Matt, 
xi. 28, 29. 

Thought. O that I could believe ! My sins ! 
my sins ! 

No sooner had Godliness showed him what 
it was to open the door, and laid before him 
the necessity of union with Christ, and of faith 
in him, but Apollyon, with the Old-Man, and 
other bitter enemies, began to cause dreadful 
commotions in his house ; for nothing doth 
the devil fear more than true faith : and 
Thoughtful found it yet very hard to be- 
lieve, Wilful Will being stubborn and per- 
verse. Apollyon, also tried his skill in 



* Such as mourn for sin, and yet suppose their guilt 
too great to be forgiven, should know that this thought 
is a great sin. It is even making God a liar ! See 1 
John v. 10, 11, and Heb. vii. 25. Whoever under this 
trouble, reads seriously, will turn to these passages and 
see them in their connexion. Ed. 



190 



TRAVELS OF 



many other ways to undo him, so that he was 
hard beset ; but when he saw none of those 
ways were likely to succeed, he laid before 
him the outward danger he would be in, if 
True Godliness were embraced ; he told him, 
he was likely to suffer great persecution, it 
being the portion of all who entertained True 
Godliness, insomuch that his very life might 
be in danger. But Godliness comforted him 
with many precious promises ; telling him also, 
he had such a glorious retinue to attend him, 
which he would bring into his house with him, 
that he need not fear any difficulty, provided 
he would but admit him ; and seeing he was 
still unable to open the door, his enemies 
being too strong for him, he told him, there 
was one friend of his, whom, if he could pre- 
vail with to come to his assistance, he would 
soon make the way clear, and open the door. 
Who is that? said Thoughtful, with great 
earnestness mingled with joy. Godliness then 
discovered immediately the excellency of his 
person, and the nature of his operation, by 
which he soon understood it was the Holy 
Ghost. Upon this he was not a little delighted, 
and presently cried out, as one whose life is 
in danger, to God, to send the Holy Spirit 



TRUE GODLINESS. 



191 



to assist him. "O Lord, the Holy Spirit^ 
teach me thy truth, and work in me to do thy 
pleasure." Thus he cried, with the greatest 
fervency, and presently there were strange 
strugglings indeed (the Holy Spirit acting 
upon all the faculties of his soul;) yea, such 
a conflict as he never before met with. Judg- 
ment in the combat behaved himself valiantly ; 
Consideration was not wanting ; Conscience 
laid on home blows, being backed by Endeav- 
our ; and in the beginning of the combat, the 
Holy Spirit c^me in, and with him Faith and 
other attendants of Godliness ; then the door 
flew open, and Godliness entered. Old-Man 
hid himself. Wilful-Will submitted, and 
became TlioughtfuVs very good servant. Car- 
nal Affections changed their minds, and were 
made heavenly ; and so abode, increasingly, 
to his dying day. 

True Godliness being now entered* into 
his house, with his attendants, Thoughtful 

*It will be seen that the conversion described in this 
chapter, was not sudden and unaccountable — but that 
the mind became gradually prepared and enlightened. 
That sudden conversions do sometimes occur is indispu- 
table, but they are rare — that is, such as are sudden in 
all their circumstances. In point of fact, regeneration 



192 



TRAVELS OF 



was not a little comforted. Now the retinue 
of Godliness, who came in with him, were 
these, viz. Newman, True Love, Humility, 
Sobriety, Sincerity, Temperance, Self Clear- 
ing, Faithful, Excellent-Knowledge, Blessed- 
Experience, Godly-Zeal, Filial-Fear, Pre- 
cious-Promises, Holy -Revenge, Vehement-De- 
sire, Constant-Supplication, Spiritual-Indig- 
nation, Christian-Courage, Sincere Aims and 
Ends, Careful, Patience, Hospitality , Stabil- 
ity, Charity, Liberality, Chastity, Purity, 
Holy-Sympathy, Wake-Man, Watch-Well, 
Peaceable, Harmless, Gentleness, Brotherly- 
Kindness, and Love-All, besides several others 
of like quality. These, as I formerly stated, 
were all persons of noble birth, being the off- 
spring of Heaven. I perceived also a most 
glorious company with them ; and that you 



must be instantaneous. There never can be a moment 
in which a person is neither God's friend nor foe. 
neither possessing grace, nor destitute of it. Godliness 
enters the heart in an instant, though he may long 
knock and teach. The exact time is far less frequently 
known than is supposed, and is of little consequence to 
be ascertained. We may more safely judge whether 
godliness dwells in our heart, by examining whether 
his blessed retinue be there, than by endeavouring to 
assure ourselves how and when he entered. Ed. 



TRUE GODLINESS. 



193 



may know what a happy man poor Thoughtful 
now became, I shall inform you who they 
were. 

The first, was The Father of True Godliness , 
for he always dwells where he dwells, and' 
abides with this his glorious and heavenly at- 
tendant. Then the Lord Jesus Christ; 
which brought that word to my remembrance, 
" If any man love me, he will keep my words, 
and my Father will love him, and we will come 
unto him, and make our abode with him. J? 
John xiv. 23. Also the other words, " I will 
come in to him, and sup with him, and he with 
me," Rev. iii. 20. 2 Tim. i. 14. Also, The 
Holy Spirit, for he is said to dwell in us ; and 
besides these, there was, Union. Reconcilia- 
tion. Justification. Acceptation. Communion 
with the Father and Son. Adoption, Par- 
don of Sin. The Image of God. Peace of 
Conscience. Joy in the Holy Ghost. Free 
Access to the Throne of Grace. A Place in 
the heavenly Family. Fellowship with Saints. 
The earnest Sealing of the Spirit. Increase 
of Grace. The Attendance of an innumera- 
ble Company of Angels. 

But lo! I looked, and afar off I espied 
another glorious train following, in the midst 
R 



194 



TRAVELS OF 



of which I plainly discerned, amongst others, 
(whose glory was so great I could not be- 
hold them,) Immortality , Incorruption, Per- 
fection, Glorious Victory, Heavenly Triumph, 
the Beatifical Vision, Rivers of Pleasures, the 
Tree of Life, the King in his Beauty, a 
white Throne, 31ansions of Glory, the Holy 
City, New Jerusalem, a Crown of Righteous- 
ness, and 3Iillions of glorified saints coming 
amongst the holy Cherubim and Seraphim, 
and all the Host of Heaven, with palms and 
harps in their hands, singing Hallelujah to 
God and the Lamb. They made such melody, 
that it was sufficient to ravish the soul in such 
a manner, as to leave no heart nor spirit in us 
for the empty objects of this world. 

Now the two first glorious companies who 
attended True Godliness here, entered with 
him immediately, and the other glories 
Thoughtful was sure of possessing after being 
faithful until death, so that he was wonderful- 
ly fortified against all domestic commotions^ 
or foreign approaching dangers. He could 
not indeed, but expect new troubles would be 
raised against him, both from within and with- 
out ; and so indeed it suddenly came to pass, 
for Apollyon, the prince of darkness, first 
raised up all his scattered forces which still 



TRUE GODLINESS. 



195 



remained within, and lurked in secure corners 
of his house. Old-Man, though he was dan- 
gerously wounded, and lay bleeding, and 
though Holy Revenge had a strict command 
to kill him, he did not presently do it, by which 
means it happened, that in a little time he 
seemed to revive again ; which was a great 
grief to him, and a hinderance also to True 
Godliness. And the worst was, this inward 
corruption, alias, Old-Man, dims Body of Sin, 
getting too great power by the treachery of 
Apollyon, Prince of darkness, so laid before 
him his manifold evils, and remissness in holy 
duties, as to persuade him that he harboured 
an enemy of True Godliness, named Hypoc- 
risy, and that he w T as likely, upon that ac- 
count, to lose all his hopes here, and that hap- 
piness of which Godliness assured him here- 
after. But, as the Lord had ordered it, Self- 
Clearing, by the help of Conscience, made it ap- 
parent to him, that Hypocrisy was not con- 
cealed in his house, nor in the least counte- 
nanced by him. For, first, they proved that 
he had a hatred of all iniquity, and did not 
allow of, nor countenance any sin whatsoever, 
by the aid of Spiritual-Indignation. And 
secondly, that there was no one duty which 



196 



TRAVELS OF 



he was convinced of, but he readily submitted 
to it by the help of New- Obedience. Thirdly, 
That he was peculiarly careful of, and had 
dway (by the help of Christian Watch-welt) 
kept a strict eye over Mrs. Heart, whom he 
most of all mistrusted, and had a great jeal- 
ousy of. Fourthly, That he rested not upon 
the external performance of any duty, but did 
all to the praise and glory of God, by the help 
of True-Love. Fifthly, That he was the same 
continually in private which he was in public, 
by the assistance of Filial-Fear. Sixthly, 
And that also he gave, according to his ability, 
at all times, to Theology (Christ's minister) 
and to the poor saints ; the one by the aid of 
New- Obedience, Bounty, Liberality , and God- 
ly-Zeal, and the other by the help of Chris- 
tian-Charity. Seventhly, That he did nothing 
to be seen of men, or for the sake of Vain- 
Glory, by the directions of Holy -Ends and 
Aims, and by the power of Heavenly New-Man, 
Eighthly, That he was always constant in his 
love* to, and his esteem of True Godliness, be- 
ing as much for the work of Godliness, as for 
the wages, by the assistance of Faithful. 
Ninthly, That he did not inordinately love, 
nor set his affections upon, the things of this 



TRUE GODLINESS. 



197 



life, by the help of Temperance and Sobriety. 
Tenthly, That he laboured to live a spotless life, 
being taught so to do by Purity. Eleventhly, 
That he bore up valiantly in the profession of 
the gospel, not being ashamed nor afraid to 
own Jesus Christ before men, by the means of 
Stability and Christian-Courage. Twelfthly, 
That he did not faint under afflictions and trials, 
by the help of Blessed-Experience, Patience, 
and Precious-Promises. Thirteenthly, And 
that he was kept from being corrupted in prin» 
ciple, or led into error, by the means of Excel* 
lent-Knowledge* 

Now Conscience and Self-Clearing having 
thus freed Thoughtful from the false charge a- 
bout harbouring Hypocrisy, he perceived what 
excellent advantage he had, and should receive 
by Godliness 1 noble retinue; and hereupon 
he fell so in love with them, that he never 
would go any where, nor perform any service 
without their company ; which Apollyon per- 



* As young Christians are frequently assaulted with 
fears lest they are after all only deceiving and being 
deceived, it is of great importance to have the evidences 
of sincerity well understood. Let them ponder on these 
thirteen marks of true grace. Old professors, also, 
should often study them closely. Ed, 



198 TRAVELS OP 

ceiving, knew it was in vain to assault him any 
more in that way; but being filled with rage 
and malice against him, he raised up mighty 
forces and powers upon him from without. 
He stirred up many of the base sort to abuse 
him, amongst which were these following; 
Hate-good, Time-Server, Pride, Out-Side, 
Riot, Ignorance, Hard-Heart, Scoffer, Please- 
All, Love-Lust, Giddy-Head, Rob-Saint, 
Temporizer, Idolator, Avarice, Shameless, 
High-Minded, Seared-Conscience; who, with 
many more of like sort, compassed him about 
like bees, mis-called and abused him in a 
cruel and unmerciful manner, which made 
him anxiously inquire what the cause should 
be ; but at last he perceived the ground and 
reason of it was only because he had receiv- 
ed True Godliness . 

Remembering that word of Jesus Christ, 
" Marvel not if the world hate you ;" and that 
word, " They shall say all manner of evil 
against you falsely for my name sake;" with 
the saying of the apostle, " And all that will 
live godly in Christ Jesus, shall suffer persecu- 
tion ;" he saw that nothing could be expected 
but that these fellows would distress him. 
Though by the help he had from Godliness* 



TRUE GODLINESS. 



199 



glorious retinue, he was supported and estab- 
lished in the ways of grace and true holiness, 
yet he was somewhat disquieted in his mind. 
He now began to think he must remove from 
these tormentors. He wondered they should 
so perplex him, and felt sure, were he to 
change his condition and manner of living, he 
should certainly escape their annoyance and 
serve God with more pleasure and advantage. 
What was now essential to his peace was, to 
be associated with Christian Contentment, 



CHAPTER XIII. 



Thoughtful, meeting with his Friend Contentment. 
and finding now nothing wanting in order to 
the making of his Life siveet and comfortable, 
sung Hallelujahs, Hymns of Praise and Thanks- 
giving to God and the Lamb. 

Thoughtful Christian, for so now we must 
call him, notwithstanding all the high and 
unutterable blessings, riches, and honour, he 
had acquired by embracing True Godliness, 
became sad and melancholy, by perceiving 
not only the great distresses and troubles 
which his family were like to meet with in this 
world, but also what unsettled, and unhappy 
days, he was fallen into, and of the abounding 
evils and horrid blasphemies which he wit- 
nessed wherever he came. Godliness, how- 
ever, informed him of a person named Con- 
tentment, whom he saw he had not yet found ; 
and remarked, that if he could but acquire 
him for an associate, his mind would remain 



TRAVELS OF TRUE GODLINESS. 201 



sweetly settled and composed, and that he would 
enjoy all imaginable calmness of soul, and be 
delivered from all anxious thoughts, and un- 
dergo crosses and harsh accidents with equan- 
imity and acquiescence of spirit ; wholly sub- 
mitting unto, and being fully satisfied with, 
the divine disposal. Now, this glorious, noble., 
and renowned personage, Contentment, had 
been, it seems, travelling from place to place^ 
like a poor pilgrim, as True Godliness had 
done, seeking a fit resting place, but could 
find none. He had been to visit Riches, but 
was not admitted ; and Poverty also, but found 
no lodging there ; with Youth he could find 
no abode, and Old-Age was a stranger to him ; 
Pleasure, could give him no entertainment; 
Honours were forced to say, we know him not, 
He was not lodged in the prince's palace, nor 
in the peasant's cottage : the unmarried sought 
him, but could not find him, and the married 
wished for him, but he found there was no 
abiding with them neither. Thoughtful now 
hearing that he was accustomed to dwell where 
Godliness took up his lodging, sent presently 
his old friend Consideration to seek for him, 
and by the providence of God, it was not long 
before he was found. For the information of 



202 



TRAVELS OF 



my thinking reader, I shall show how Consid- 
eration, by the assistance of Faith, met with 
him, and brought him home to Thoughtful 
Christian, and made him his fixed companion. 

First, Consideration led him forth to ponder 
upon the divine attributes, providences, and 
promises, and taught him to confide cheerfully 
in the infinite power, wisdom, holiness, mercy, 
goodness, truth, and faithfulness of God. 

Secondly, He stirred him up to seek for Con- 
tentment, by observing his present state and 
condition. What, saith he, hath God done 
for thee ! Thou wast in the gall of bitter- 
ness,^ and bond of iniquity, and God hath 
brought thee out, and yet not content ! Thou 
wast a child of wrath, and now art a child of 
<rod, yet not content ! Hast thou God for 
thy God, Christ for thy Saviour, the Holy 
Spirit for thy Comforter, and yet not content ! 
Nay, doth God, Christ, and the Holy Spirit 
dwell with thee, and yet not content ! Hast 
Ihou received True Godliness' glorious retinue 
into thy house, to abide with thee, to enrich 
thee, to strengthen thee, to comfort thee, and 
make thy life sweet to thee, and yet not con- 
tent ! Are thy sins pardoned, thy soul justifi- 
ed — hast thou union and communion with the 



TRUE GODLINESS. 



203 



Father and Son, and yet not content ! Is 
thy name written in the Book of Life ! Art 
thou an heir of a crown and a kingdom that 
fadeth not away, and yet not content ! Nay, 
let me tell thee, all these things, and many 
more, are absolutely thine with Contentment. 
Come, art thou willing to possess them, to 
make them thine own, and enjoy them forever 1 
If thou wouldst be sure of them, then get Con- 
tentment to dwell with thee ; for " Godliness 
with contentment is great gain," 1 Tim. vi. 6. 
It doth not say, Godliness without Contentment , 
but with Contentment. This glorious prince 
will put thee into the present possession of all 
true happiness, and wilt thou not resolve to 
give him a residence in thy house ? 

Thirdly, Ponder upon the excellency of Con- 
tentment ; for a saint never looks like him- 
self, or acts like a person of rank and qual- 
ity, who hath received so many glorious and 
excellent qualities and privileges, but when in 
all conditions he is therewith content. . 

Fourthly, Ponder, saith Consideration, upon 
the evils of Discontent. Oh ! what dishon- 
our doth it bring to God ! what reproach to 
True Godliness ! and what great wrong to 
thy own soul ! 



204 



TRAVELS OF 



Fifthly, It is below thy Christian relation, 
to be discontent. It was the speech of Jonadab 
to Anion, " Why art thou, being a king's son, 
lean from day to day ?" But that was for a 
wicked cause ; he saw his spirit was troubled, 
for otherwise he was healthful enough. It is 
below thy relation to God, who is thy portion, 
thy shield, thy sanctuary, thy father. David 
thought it no small matter to be a son-in-law 
to an earthly king ; and thou art the King's son 
of heaven and earth, and yet not content! It 
is below thy relation to Jesus Christ. What, 
art thou the spouse of Christ, a member of 
Christ, the brother and friend of Christ, an 
heir with Christ, and yet not content ! It is 
below thy relation to the Holy Ghost. Is he 
thy comforter, guide, witness, strength, and 
art thou not content ! It is below thy relation 
to the holy angels who are thy guard, thy at- 
tendants, thy friends, thy watch-men ! hast 
thou millions of those glorious spirits to min- 
ister to thee, to fight for thee, keep thee in all 
thy ways, and yet not content! It is below 
thy relation to the saints and heavenly family. 
Art thou brought home to sit down with them, 
to partake of all the sacred privileges of God's 
house with them, and to have a share in all 



TRUE GODLINESS. 



205 



their prayers, and yet not content ! It is bel- 
low the high and sovereign dignity thou art 
raised to. Art thou born from above, a prince, 
a favourite of heaven, an heir of both worlds, 
and yet not content ! 

Lastly, Consider, all thy afflictions, troubles, 
and sorrows are nothing, in comparison of 
what other saints have met with ; nay, to those 
Jesus Christ met with himself for thy sake, 
and art thou not content ! Besides, are they 
not less than thy sins deserve ? Nay, all those 
hard things thou meetest with, God intended 
to work for thy good. All the bitter things 
thou art ever like to meet with, may be in this 
world nothing but sweet hereafter, and yet not 
content ! All thy troubles will soon be gone, 
they are but for a moment ; besides, they are 
intermixed with much sweet, and yet not con- 
tent ! 

No sooner had Consideration laid all these 
things and many other of the like nature be- 
fore him, but lo ! to his joy, Contentment came 
in, and was immediately welcomed by Godli- 
ness 1 heavenly retinue ; yea, it cannot be im- 
agined what rejoicing there was now in poor 
Thoughtful' s house; it would have diffused 
joy through every benevolent mind, to see how 



206 TRAVELS OF TRUE GODLINESS. 

the scattered powers of the enemy were forced 
to fly into concealment. Apollyon himself 
was forced to withdraw ; Despond was vanish* 
ed ; Disquiet and Murmur could find no place. 
Oh ! this was to him the joyful day of days. 

Now that blessed Contentment was fairly 
settled in the house, he with the kind retinue 
which Godliness had brought in before,, soon 
began to set the affairs of Thoughtful in order. 
Constant Supplication proved himself an ex- 
cellent help. Careful, Hospitality , Holy 
Sympathy, Love-All, and others contributed 
to secure the respect of all his neighbours. 
His residence in the town of Religion proved 
a public blessing; and so long as my knowl- 
edge of him continued, he remained happy and 
prosperous, ever blessing the day he became 
acquainted with True Godliness, and em- 
ployed much of his time in thanksgiving and 
praise to God and the Lamb. 



INDEX. 



Page 

Preface, - 3 

To the Reader, 5 

Memoir of the Author, - 7 

CHAPTER I. 
What True Godliness is— His Origin and Antiquity, 27 

CHAPTER II. 
The chief Enemies of Godliness,. - 42 

CHAPTER III. 
Godlinessj having received a Commission to travel, 
and visit the Children of Men, comes to a certain 
Town on the Confines of Babylon, where Riches 
dwelt. His Usage and Treatment there, - 44 

CHAPTER IV. 
Godliness, in his Travels, came to a Cottage, where 
dwelt one called Poverty, with whom he ear- 
nestly desired to make his Abode, but was denied 



Entertainment, 79 

CHAPTER V. 
Godliness applies to Youth, who pleads various Ex- 
cuses, and at last utterly declines receiving him 
at present, - 100 

CHAPTER VI. 
Godliness at the Door of Old-Age ; the Reasons 
why he refused to entertain him, - - 109 

CHAPTER VII. 



True Godliness, after this, travelled towards the 
city J erusalem, near to which was a small village 
called Religion, in which dwelt Mr. Legalist, at 
whose door he knocked. The cause why he did 
not entertain him, ----- 117 



S08 



INDEX, 



CHAPTER VIIL 
Godliness encounters a Man of strange Counte- 
nance, who it appears was an Antinomian, 125 

CHAPTER IX. 
Godliness came to Mr. Formalist's door, who bid 
him very welcome ; but he suspecting his Integ- 
rity, and that he harboured divers grand Enemies 
of his, particularly one Hypocrisy, hesitated to go 
in. How Hypocrisy came to be discovered. 
Formalist at last refused to entertain True Godli- 
ness, - 128 

CHAPTER X. 
Godliness, travelling farther into the Town, (called 
Religion,) saw many People who had been great 
Professors, retiring from the Town as fast as 
they could. In the Discourse he had with one 
of them, the nature and danger of Apostacy is de- 
scribed, * 142 

CHAPTER XI. 
Godliness, coming to ThoughtfuPs house, found 
there his friend Consideration whom he had a 
long time sought for. The great opposition Con- 
sideration met with, 151 

CHAPTER XII. 
Thoughtful, though he had embraced Considera- 
tion, and was resolved to receive Godliness into 
his house, is hindered by Old-Man, Wilful-Will, 
Carnal-Affections, and Apollyon. He is aided by 
Laborious, but had not prevailed had it not been 
for another who came in to his assistance, 179 

CHAPTER XIII. 
Thoughtful, meeting with his friend Contentment, 
and finding now nothing wanting in order to the 
making of his Life sweet and comfortable, sang 
Hallelujahs, Hymns of Praise, and Thanksgiving 
to God and the Lamb, - - - 200 



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youth and old age, riches and poverty, formality and 
legalist, present to true religion, and the necessity of 
thoughtfulness and serious consideration, to the acquisi- 
tion of truth, and the cordial reception of the gospel. 

The above works are the commencement of a series, 
which the Publishers propose to prosecute, till they 
have comprised the greatest part of the popular practi- 
cal religious publications of this class, and they are 
happy to witness that the public are disposed liberally 
to patronise them in the undertaking. Already three 
or four editions of some of the preceding works have 
been called for. Sabbath School and family libraries 
should all be supplied with a copy. 

Jay's Lectures, entitled, The Christian 
Displayed, and Cox's Scripture Female Biog- 
raphy, are in progress of publication. 




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